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The Rosicrucian Forum

August 1963 - June 1966

Rosicrucian Forum
A

p r v a t e

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

RAMN

A . F R A S , F. R. C.

In sp e c to r G e n e r a l o f A M O R C f o r S a n t o D o m in g o , D o m in ic a n R e p u b lic

Greetings!
V

KNOWLEDGE OR CONFIRMATION, WHICH?


may cause us to deduce this notion about the
Dear Fratres and Sorores:
The search for knowledge on the part of future of the earth. It may be so convincing
many individuis is really a hunt for con that we can entertain no other idea with
regard to the subject. This finality is purely
firma tion. They seek only that which will
an abstract one, however. We cannot objec
confirm their opinions or support their pretively prove that the earth at some future
ferred prejudices. Reading and studying
time will become a cinder. Nevertheless,
with such a purpose in mind is the equivalent
of placing mental blinders upon oneself so since it is so plausible to usthough it can
not be substantiated or can it be refuted
that what is not desired will not be seen.
it is a belief.
One should be able to determine the adBeliefs, therefore, are abstract knowledge.
vantage and disadvantage of opinion and
belief in their relation to knowledge. One We are obliged to have many beliefs, an
assumed knowledge, about things that we are
should understand the circumstances under
which an opinion should be rejected or a incapable of knowing directly through objective experience. Such kind of knowledge
belief retained.
gives us an intellectual stability and a conAn opinion is a conviction arrived at withfidence. It helps us to adjust our lives to
out the support of experience. It is, therefore, hypothetical or theoretical. We do not many circumstances which otherwise might
cause us to be confused. Obviously, beliefs
consider our opinions as knowledge because,
can be wrong due to false reasoning. There
if they were factual or could be irrefutably
supported by reason, they would no longer fore, a belief can induce a fear through a
be opinions but either knowledge or belief. faulty reasoning process. Many religious
What we merely think something to be, beliefs have subsequently been proved to be
without subjecting it to the test of experience of such a kind.
In the absence of empirical knowledge,
or comprehensive analysis by reason, is an
opinion. An opinion can, and often does, that which can be observed, it is necessary
have uncertainty associated with it. It is for us to establish beliefs so as to answer
questions which perplex our minds. It is
what we may think, yet at the same time
realize that we did not subject the idea to also necessary that we realize that beliefs
are at best a secondary or subordinate kind
a thorough reasoning process. Consequently,
related to such an opinion is a notion that it of knowledge. Ones beliefs should be readily
exposed to re-examination when circum
may be improbable.
stances make it possible to weigh them
In contradistinction to opinion is the absoagainst observable evidence. For example,
lute conviction of a belief. A belief harbors
no doubt. Yet a belief is abstract. It is not cosmogonists and astronomers have varying
empirical; it is not something objectively theories which they believe about the creaexperienced in itself. The elements of a be tion of the universe. They do not rest with
lief, however, may be derived from experi these beliefs, however. They try to find
evidential support of their conceptions, to
ence. From them one may logically deduce
prove them in an objective observable way
a conclusin which becomes a belief but the
or to disprove and disregard them. A true
belief in itself cannot be realized through
sense data. We may, for analogy, believe belief represents a final intellectual effort
that the earth will someday become but a to arrive at knowledge of something in the
absence of any fact concerning it. Most be
gigantic cinder floating in space, as astronomy assumes from its observation of other liefs are not a snap judgment, whereas an
worlds. The arguments put forth, the facts opinion often is.
Many persons, not making this distinction,
regarding other observed celestial bodies,

confuse an opinion with a belief. Their opin


ions have never been subjected to a critical
comparison with the actual beliefs of others
or with any objective knowledge that may
be available upon the matter. They confer
upon their opinions a false conviction. The
greatest danger exists when the individuals
ego causes him to disregard or to avoid any
information or knowledge that will conflict
with his opinion or beliefs. He wishes to
retain the opinion or belief he holds principally on the ground that it is personal,
regardless of whether it is veridical or has
merit. Such constitutes a willful closing of
the mind.
Beliefs constitute a knowledge upon a
subject, as we have said, only in the absence
of objective experience to the contrary. One
should be willing, therefore, to retain his
beliefs only when they cannot be supplanted
by that having a greater support of truth.
TTie attitude of the real seeker for knowl
edge is to find truth, that which is irre
futable regardless of the source from which
it is acquired. It is a conceit and a false
knowledge which causes a search only for
that which will seem to confirm what we
want to believe and ignore all else. Such
can also result in great disappointment and
even in harm to the individual and others
who may depend upon him. What he refuses
to acknowledge by mentally blinding himself intentionally may eventually intrude
upon him with forc and violently upset the
false assurance he has established.
Take out your beliefs and, figuratively,
dust them off. Expose them to the light of
other ideas and observable facts that may
exist. See if they can stand the test of
demonstrable truth. If not, discard them
at once. Dont foster a false knowledge. We
regret to say that some Rosicrucian members
study their monographs only with the atti
tude of confirming what they want to believe.
They make a search for what will substantiate their own theories. They resent and

ignore new ideas which may prove that their


cherished thoughts are neither factually or
logically sound. Consequently, they gain no
new knowledge from the Rosicrucian teachings, for actually they are not searching for
that, but merely to prove that a personal
opinion was the correct one.
It is, of course, gratifying to find that our
previous reasoning, our abstractions, are
proved to be objectively correct. But a liberal
mind will also quickly admit a mistake and
accept the truth when it becomes apparent.
Dont search for personal confirmation but
for impersonal knowledge.
Fraternally,
RALPH M. LEWIS,
Imperator.

Contacting the Cathedral of the Soul


A frater writes recommending that we
emphasize one or two facts in our Forum
discussions relating to the Cathedral of the
Soul. Speaking from his personal experience
in making contacts and from talking with
members in his district, he believes it would
be helpful, especially for newer members, if
the fact were emphasized that no very definite objective manifestation or sensation
while making the contact with the Cathedral
should be expected.
Too many newer members, he believes,
expect some strange sensation to affect their
consciousness. While they are trying to
make contact with the Cathedral, they are
analyzing their sensations; and whennothing
of an extraordinary nature occurs in their
consciousness, they feel that they are not
making the contact at all.
This is true and so important that I think
we should correct any erroneous ideas that
members may have. Nowhere in our literature pertaining to the Cathedral is there
even an intimation that the inner self while
attuned with the Cathedral will have any

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definite outer or objective impression. This


will come later after many contacts with the
Cathedral have been made. Most of the
sensations or objective effects will be felt
after the contact has been completed and the
period of concentration and meditation is
over.
In approaching the Cathedral in the con
tact period, the thought uppermost should
not be of anticipating any objective sensa
tion, or even of any spiritual excitement
or emotional effect; but rather of complete
relaxation and surrender in a spiritual sense
of ones psychic nature.
If one were in sorrow, grief, despondency,
or sorely in need of spiritual pea ce, and went
to one of the churches or cathedrals of a city
and entered some crner of the nave to meditate and allow the soul to commune with
God, he would not enter expecting that as he
crossed the threshold some marvelous or
unusual objective sensation would pass
through the body to impress itself on his
mind and consciousness. One would expect
such objective sensation to come gradually
as the period of meditation was being com
pleted, and the greatest effect of such attunement to follow after the contact was ended.
Too many, attempting to contact the
Cathedral of the Soul, set themselves in a
position of semi-relaxation and have their
minds occupied with a duality of considerations. Their thoughts are centered upon two
ideas: Reaching a borderline condition where
they will pass from objective realization into
spiritual contact with the Cathedral and
concentrating analytically upon their emo
tional state. They expect any moment to
feel in the physical body or in the physical
consciousness some form of transition or
change that will be equivalent to Crossing the
threshold and entering into the Cathedral
in an objective or physical sense.
With such duality of thought and keen
activity of the mind, perfect attunement
with the Cathedral is impossible, complete
relaxation is inhibited, and the whole intent
of the period is frustrated. Such a procedure
is equivalent to a persons lying down to
sleep for the first time, or analyzing sleep
for the first time. While hoping and ex
pecting to go soundly asleep, he keeps his
mind active analyzing the state of conscious
ness in order to be fully awake to whatever

change takes place when he passes from


wakefulness into sleep.
We cannot sleep by keeping mentally
alert for any possible change of conscious
ness. We go to sleep either by casting ourselves into a com fortable position and
completely relaxing and abandoning all
objective thought and objective consideration,
or by being so thoroughly tired that the exhausted state overcomes our attempt to
remain vital and awake.
To the same degree that we relax and
abandon all objective analysis and consider
ation and give ourselves up completely to a
coming cosmic state, we can pass freely and
easily into the borderline condition where we
will be objectively conscious of nothing for
a while. Gradually, we will become inwardly
or spiritually apprehensive of a different
state of consciousness than we are accustomed to.
During this apprehensive state, we may
sense vaguely and psychically a contact with
other persons, with a different environment,
and with music and pleasant sounds, harmonious vibrations, and perfect harmony.
But if these slight sensations or apprehensions are brought into a parade across our
stage of mental analysis like exhibits being
tested for their genuineness, we immediately
bring ourselves out of the subjective, spir
itual, cosmic state back across the borderline
into full objective consciousness. It is equiv
alent to rising suddenly out of our ethereal
seat in the Cathedral and rushing for the
door and threshold, wildly jumping out of
the peaceful, beautiful atmosphere to the
noisy and complex realities of earthly existence.
Each of you who has successfully contacted
the Cathedral knows that the keenest realization of what actually occurred during your
contact carne after you had completed it,
had retumed to a complete objective state
again, and had had time to review the sensa
tions that passed delicately and lightly
through your psychic consciousness at the
time. Because of varied experiences with
the principies of light and photography, I
cannot help comparing the experience of
contacting the Cathedral with that of mak
ing a photographic pate with a camera.
After putting film into the camera and
pointing it toward the subject, you proceed

to open the lens and expose the surface of


the film to the visin. That is a delicate
process, for the light rays impress themselves gently and with no mechanical forc
upon the sensitive surface of the film. The
film is not conscious at the time of what
is being impressed upon it except in a vague
and shadowy form, and no visible change
appears to take place at the time the picture
is being registered. After the picture has
been impressed and the lens is again closed,
the film is put through a process of me
chanical, chemical development. Then that
which was so delicately and subtly impressed
upon it begins to reveal itself to the objective
senses and the picture unfolds in all of its
beauty.
After the contact is fully completed
allowing yourself to remain in a relaxed
state of suspended objective consciousness
for eight or ten minutesthere gradually
develops in the objective mind a realization
of what the psychic self has just experienced.
This revelation is accompanied by certain
physical manifestations that are indisputable,
easily recognized and classified. The tiredness, the exhaustion, the worry, the repressive feelings one might have had before indulging in this period of Cosmic attunement
disappear and in their place comes a growing sense of exaltation, of spiritual and
physical unfoldment, of health, power, and,
most of all, absolute peace with the universe.
Again I say that the most serious mistake
that anyone can make in attempting to con
tact the Cosmic is to analyze the sensations
as they are about to impress themselves upon
the psychic self. The psychic self is never
freed in this manner and never released from
its subjective position. The objective con
sciousness so dominates the individual at that
time that he does not cross the borderline
into Cosmic attunement but remains inhibited and possessed by the analytical questions and searching light of his objective
mind.
Originally given by Dr. H. Spencer Lewis, this
answer is being repeated upon request.

Speaking in Strange Tongues


A soror in California arises and addresses
our Forum. She says: Not long ago a neighbor took me to the gathering of a religious
sect. The noise and music were so blatant

that I could hardly endure it. Everyone


seemed to be trying to outdo the other in
being heard. During the prayers many were
jumping for joy and yelling. Here and
there all over the place were persons speak
ing in different languages. I would like to
ask about the speaking in foreign tongues.
Is it a case of recalling some former incarnation, unlocking the storehouse of memory,
or is it a case of hypnotism, or could such
persons actually have become possessed by
wandering entities? If you find this question, or questions, appropriate for discussion,
I am sure that many would be as interested
as I.
The phenomenon of a person, under cer
tain conditions, speaking fluently in a foreign
tongue which he has never learnedalthough an uncommon onehas often been
observed. It has been a subject of investigation by experimental psychology and
psychical research, alike. In psychical research, the phenomenon has been technically
designated xenoglosis. It is defined as: the
understanding, reading and pronunciation of
a language that has not been learned. It
has been placed by psychical researchers in
the category of cryptesthesia, which means
the perception of realities by other means
than through the objective sense faculties.
Psychical research has also gathered some
very interesting data such as case histories
of xenoglosis.
Quite a number of years ago, a young
woman, Helen Smith, suddenly went into a
trance state, and spoke in a strange tongue
which none understood but herself. She
claimed that it was the Martian language.
She willingly submitted to an investigation
by a celebrated researcher in the field of this
phenomenon, Monsieur Flournay. He eventually determined that the language was a
modified French. After six months, Helen
Smith was able to speak fluently in this lan
guage of her own invention. Monsieur
Flournay was finally able to convince her
that it was not entirely a new language in
every respect because of its French flavor.
She then referred to it as ultra-Martian.
Such cases as this one are merely indicative of the fertility and the inventive nature of the subjective, of which we shall say
more later. They are not, however, examples of true cryptesthesia. Further, true
xenoglosis, as stated, consists in speaking in

an existing language which is unknown to,


or unlearned by, the one uttering it. The
following are, therefore, more representative
cases.
Laura Edmonds was the daughter of Judge
Edmonds, president of the Senate and Judge
of the Supreme Court of New York. Her
father was obviously a man of high intelligence and unimpeachable rectitude. Laura
was a fervent Catholic; she spoke only English but had leamed a few French words at
school. It could be said, therefore, that she
knew no foreign languages. On one occasion,
a friend of her father, a Greek whom she
had never met before and with whom she
had never had correspondence, visited their
home. In the presence of her father and a
coterie of intelligent, educated persons, she
suddenly felt the urge and spoke in modem
Greek to this Greek gentleman. Her use of
the language was fluent. It is related that
she told him of the passing of his son, an
event of which he knew nothing at that
time, and which was later verifed. The
Judge, no less amazed than his company,
stated that the incident was an unequivocal
reality, as distinct as any other reality of
which all of those present were conscious.
Then, there is the case of Mrs. X, a young
woman of thirty. She had never leamed
Greek and she was certain that she did not
know this language. On one occasion she
wrote, in the presence of investigators, several long sentences in Greek; her writing
contained some minor errors such as might
be expected in a mental visin or in the
recollection of some mental image. It would
indicate that the passages she wrote were
recollections from some Greek books. After
extensive research and with the assistance of
one, Doctor Vlavianos, of Athens, the books
from which Mrs. X had drwn most of the
long sentences were located. They were
found in the National Library of Paris.
Some were from a Greco-French and FrancoGreek dictionarya comparatively modem
dictionary, though no longer in use. There
were also passages from a Greek book containing The Apology of Scrates. The woman
had never seen these worksin fact, did not
know that they existed. When writing the
passages, she would look into space as though
she were looking at an invisible source which
contained the Greek characters or words
which she wrote.

If this were a case of fraud, it would have


required Mrs. X to memorize 622 Greek
lettershaving the order o arrangement of
the words which she wrote. Since there was
only a six percent margin of error in her
quotation, it would constitute a prodigious
mental feat.
I have personally known a French woman
who actually did not know the meaning of
any words in the English language, who
could neither read or write them, yet she
gave a running commentary in perfect Eng
lish on certain exhibits which she pointed
out to me. I was amazed at the end of her
half-hour narration, upon addressing her in
English, which she did not understand, to
learn that she had memorized every word
which she had just spoken. Such memory
feats are possible but are not applicable to
the case of Mrs. X, who had not even seen
the books which were very rare and from
which she quoted the passages.
Then, there is the case of Minfa Filitulo, a
young girl of Palermo, Sicily. At sixteen
years of age, she fell into a spontaneous
somnambulism. While in this trance state,
she claimed to be a Greek, and wrote Italian
sentences with Greek letters. The girl had
seen a Greek grammar, but she had never
studied it. However, she also spoke fluent
English to English gentlemen who were pres
ent. She had never learned English and no
one had ever spoken to her in that tongue.
It is further related that upon recovery from
an affliction, she had no knowledge of the
phenomenon of xenoglosis.
There are two solutions, of course, for
these cases. The first is that of fraud, aided
by what would need to be an exceptional
memory. The other solution is the hypothesis
of extraordinary cryptesthesia, or the perception of realities by other than the use of the
receptor organs and senses. In the above,
which are representative of many authenticated cases, we can exelude fraud. In some
instances, the most probable theory of explanation, and one which would be psychologically sound, as well, is that they are
the result of telepathy. Some persons, without being aware of the procedure by which
it is accomplished, are able to become subjectively receptive or in resonance with the
thoughts in the minds of others; in this way
an affinity is established whereby the dominant ideas in the consciousness of one person

are transmitted to the mind of another. By


the mechanism of mind the stimulus received
by the recipient is so interpreted that exactly
the same conception, or ideas, which were
in the mind of the transmitter are had. This
hyperesthesia, or extreme sensitivity of the
mind whereby it perceives the thoughts of
others without a physical mdium, is not
just a field of study for mystics and Rosicrucians, but for academic psychology, as well.
Modern psychology has set up a related field
of investigation of such phenomena, which it
calis parapsychology. It proceeds to exam
ine the so-called extrasensory functions of
the individual.
To be a little more specific, let us presume
that one is laboring over a book written in
modern Greek. He holds the various sen
tences and the characters of the words in
mind, visualizes them as he earnestly seeks to
memorize them. The whole focus of his con
sciousness, his whole mental energy, is being
made responsive to the visual stimulito the
sentences he sees on the pages before him.
Then, perhaps, he closes his eyes, shutting
out the page before him, so as to better register the visual images in his memory. In
so doing, he enters a partially subjective
state; he becomes entirely oblivious to all
other surroundings. In fact, the stimuli from
all of his other senseshearing, smelling,
and so forthare subordinated to the visuali
zation of the visual images. //, at that second, another mind, through physical and
psychical laws and being of the same level
of consciousness, were to come into attune
ment with the mind of this student, the radiations of the energy of his intense thought
would be received through the mdium of
the Cosmic.
Though we have used mystical terms in
endeavoring an explanation, this phenome
non may also be explained by the hypothesis
of ultra high-frequency radiations, generated by thought and of a very sensitive type,
which are transformed by the attuned mind
into sensations which can be objectively
comprehended. In such an instance, then,
the recipient, not having learned the Greek
language, would be actuated to express ob
jectively the impressions he receives from
the other mind in that tongue.
If a person, because of being in a trance
state, or any other situation that would place
him in a subjective condition or state of sub-

liminal consciousness, could become in harmony with the consciousness of another


mind, it would not be improbable that the
dominant thoughts, having the mpetus of
the whole mental energy of the other person,
might be received at that time. The person
whose thoughts were received would not, in
all probability, be conscious of the fact that
he was a transmitter; his subjective mind
would be the responsible factor, and there
fore he would not be objectively aware of
what was passing from his mind to that of
another. If the transmitting mind, the one
that communicates the ideas, had as its native tongue the Greek language, then the
recipients mind would, as we have stated,
very likely, frame the stimuli it received in
the language of the original ideas.
From the mystical point of view, the mem
ory of the Soul must not be omitted in a consideration of this phenomenon. Our minds
have levels of consciousness. The whole constitutes that integrated state which we cali
personality, or self. It is possible, as we
know, to penetrate these subliminal levels of
consciousness which are of the Soul. Impressions may be released from them into the
objective mind, which are not words, but
which are mere stimuli without any determinative qualities. They fall into od, famil
iar pattems of the past, and the objective
mind reassembles them into their original
structureas words of a foreign tongue.
There is no better scientific proof of the
impact of past lives upon this present one
than that of the instincts. Psychologically,
instincts are held to be the result of mutations, or changes, in the genes of the cells of
living matter through the drastic effects of
habits and environment. These changes
eventually alter the neural, or nerve paths,
just as a person cutting across a vacant lot,
day in and day out, forms an easy-to-follow
path. Consequently, future similar stimuli
have a tendency to follow these paths of
least resistancethese channels that have
been created for them. They compel us in
this life to conform to an ever-recurring behavior which we cali instinct. Instinct is an
unconscious knowledge; that is, objectively
we often do not know why we are moved to
follow the dictates of the instinctive impulse.
It is because past living has altered the living
cells and this change has been transmitted
from one life to another through generations

of heredity. If memory can exist in living


matter and can pass from one life to another,
that fact is at least one substantiation of reincarnation. After all, life forc is of the
Cosmic. The fundamental expressions of the
life forc in a body are never lost, but are
projected into the future in the cells that
are transmitted.
The psychological factor of hallucinations
in some cases of xenoglosis should not be
overlooked; these are the result of mental
disorders. In such instances the mind may become obsessed with the idea of speaking in
a foreign tongue. Since the afflicted person
dwells principally in a subjective state, and
the self is therefore divided, every idea appears real to him. The thoughts which the
individual wants to express are quite clear
to him, and, since he believes himself capable
of speaking in a foreign tongue, the jumble
of noncomprehensible sounds is, to him, the
tongue which he believes he has mastered.
Sometimes, in a state of ecstasy, due to
self-induced hypnosis, such as frenzied religious exercises bring about, the ideas which
the person wishes to express to give vent to
his emotional feelings are quite definite, but
he is unable to coordinate objectively his
tongue and the various physical powers with
his subjective experiences. Therefore, he
makes utterances which are nothing more
than unorganized combinations of vowels.
This expresses his feelings, which are related
to his ideas, but which are not at all comprehensible to another and sound like a strange
tongue.
To better understand this, suppose you
were suddenly overcome with a series of in
tense sensations. You just had to give vent
to them, and yet you had no words in your
language to express them audibly. In all
probability, it would result in your emitting
merely sounds, such as screeches, guttural
noises, and the like. It would be just like a
child who has not yet learned to adapt
sounds to his ideas. In fact, it is in this
manner that speech originated. Language
is the result of attempts to audibly objectify
our feelings and thoughts.X
The Ends and the Means
One of the most important tools which
we are given in the Rosicrucian teachings
is that of the technique of con centra tion.
Concentration is a process by which we are

taught to use the inner powers of our being,


or as is popularly described, to be able to
mentally create. Concentration, as the word
implies, is the directing of our mental processes toward a certain end. We are focussing
those processes and powers upon a certain
object in order to bring about a situation
which we believe is to our advantage and
will be to our satisfaction.
So frequently the idea of concentration is
linked exclusively with the accomplishment
of physical ends and purposes. To the uninitiated, the idea of concentration, if it should
have any valu at all, would simply be for
the purpose of bringing a change in our
physical environment. Ninety per cent of
the concentrated efforts of individuis who
use that process are for the purpose of achieving material gain or physical well-being.
Concentration is directed by those who first
learn of its process toward these ends. An
individual may concntrate for certain ma
terial objects or to improve his physical
well-being. Health and wealth are then two
favorite subjects of concentration.
In order to analyze the use of concentra
tion as a means toward the attainment of
these ends, we should consider the process of
concentration in all its aspects. Concentra
tion, being a utilization of the powers of the
mindand we might even go further and
say that it is a utilization of the life forc
itself, because an inanimate object cannot
concntrateis an application of the most
subtle attributes of the human being. The
intelligence that man is capable of attaining
is in itself dependent upon the life forc. The
utilization of this life forc to an end of any
kind is, we might say, one of the greatest
techniques that the human individual can
develop.
There is a tendency, then, on learning of
the power of the mind and the rallying of
mental forces to be directed toward any kind
of achievement to desire to test it. The neophyte who is first instructed in the technique
of concentration wants immediately to set
out to make a test of the process to see if he
can achieve something through concentra
tion that he has previously been unable to
achieve through any other process.
Concentration, being a gift, as it were, of
the Creatorto put it in a broad senseor
rather, being an ability that can be developed
within the mind of man, seems to be to the

neophyte a key that will unlock the door


to the solution of all problems that might be
in the human category. However, there is
a difference between the utilization of psy
chic powers and the utilization of physical
sitations or conditions. Man was placed in
a physical environment with the possibility
of being able to utilize them. He can use a
stick to help him walk over rough terrain.
He can use fire in order to make his food
more palatable. He can utilize any physical
object that is within his power to utilize and
control, and for the purpose of making life
more satisfactory or possibly more easy for
him.
Man has a tendency to carry on this concept of the utilization of physical things into
the realm of the mental, the psychic, the
spiritual. Throughout life we are very con
scious of our physical environment. We are
taught from our very earliest memories that
man has the right and privilege to use physi
cal objects and things as he sees fit. Consequently, we might say that we grow up, our
mental concepts are formed, our life is more
or less conducted along the line of the utili
zation of the physical world to our own
selfish ends and purposes.
Within a certain degree, this is true. We
have the right and privilege of using the
environment into which we are born. But
when it comes to the utilization of those
forces and conditions that are not physical
and that are closely related to the life essence
itself and to the divine forces that caused
these conditions to be, then we are dealing
with a world with which we are not as
familiar. If a man has attained the age of
thirty, forty, or fifty years and has given
the larger part of his waking hours to coping
with the physical world in which he finds
himself, then his concept and ability, insofar
as the mental, psychic, and spiritual world
is concerned is certainly limited. He has not
had the experience comparable with his ex
perience in dealing with physical situations.
To then put into the hands of this indi
vidual the concept of concentration is to
place in his hands an entirely new area of
living, an entirely new experience. If the
individual who in a good many years of life
had never given serious consideration to the
mental world and the psychic world suddenly realizes that all one has to do is concn
trate to bring about changes, then the first

response of that individual is frequently to


concntrate for a change in that physical
environment or for a change in his own
physical being. Consequently, as I mentioned
at the beginning of these comments, probably two of the areas in which concentration
is most frequently directed is toward the
achievement of health and wealth.
Concentration is a more important tool
than one to use for the satisfaction of our
whims. While it is most satisfactory for all
of us to be able to attain a degree of material
possessions and of freedom from any type
of physical distress or illness, we should, in
using the concept of concentration, think
further ahead. If we are to use concentration
in an effective and positive way, it is cer
tainly worthwhile to give a few moments
consideration to what we really want and
what the ends are that we want to achieve.
The individual who attempts to concn
trate to improve his financial condition or to
improve his state of health had better ask
himself what he intends to do with better
physical resources and a better physical
condition.
Health and wealth, while they seem most
desirable to those who do not possess them,
are not ends in themselves. We should go
further, searching into our own thinking as
to exactly what we would do if we had per
fect health and unlimited physical resources.
They are only means, not ends. Consequent
ly, the processes of concentration should be
directed not toward any temporary means,
but a process so important and so vital and
so useful as that of concentration should be
directed toward the ultimate ends we want
to achieve. These ultimate ends certainly
should be found in the area of the attainment
of peace of mind and well-being that can be
used constructively for the means b}^ which
man might find himself in a more intimate
state of relationship with the divine, with the
cosmic forces which operate in and through
him.
Since concentration is a tool that will provide in a degree the means of attaining
certain ends, then it is certainly mans responsibility to give some consideration to the
ends to be obtained. If man wishes to live
harmoniously in his environment, then peace
of mind and happiness should be two ends
that he seeks. Concentration that will direct
man toward peace of mind and give man wis-

dom to cope with the situations in life should


then be twoor we might say the prime
objects of concentration.
If man will concntrate briefly each day
on being alerted to the means that will bring
him peace of mind and proper adaptation to
his environment, that will bring him wisdom
in coping with all the problems and situations
in life, these are worthy subjects of concen
tration that will help man in his over-all
adaptation to life. With all the wealth in
the world and with perfect health, man may
have a little success in life, but with peace
of mind, wisdom, tolerance, and happiness,
man may be a success, although his ame
may not necessarily echo down the corridors
of history. Therefore, we should develop our
mental Creative abilities in accordance with
the instructions given us on how to concn
trate; then we should direct our concentra
tion toward the ultimate ends of our lives,
rather than the attainment of temporary
physical achievements that may seem useful
because of our lack of them at this particular
moment.A

This Issues Personality


For many members of AMORC, the path
to the Order was often beset by doubts and
uncertainties. Fortnate are those who saw
and knew what they wanted at the very first.
Frater Ramn A. Fras was a relatively
young man when he first contacted the Rosi
crucian Order. But then he took to it like a
duck to water. Almost immediately thereafter he visited the Luz de AMORC Chapter
in San Juan, Puerto Rico, joined it and
subsequently served as Guardian and Chaplain. In quick succession he served as
Chaplain and Master of another body, now
the Santo Domingo de Guzman Lodge, in
the Dominican Republic. Here he also re
ceived the honored title of Inspector General.
A Rosicrucian family, the Frases boast
three daughters who have served or are
serving as Colombes. It has been a busy,
heart-warming Rosicrucian life for this fam
ily; one in which they have thrived and
found happiness and peace profound.
Ramn Fras has that diversified background of experience and education so pe
culiar to Rosicrucians. It is in such a varied
environment that the spirit and mentality

are stimulated to find understanding and


knowledge. His schooling was thorough and
his vocational training led him to tailoring,
an enterprise in which he is now most successful. Among other talents are his skill
as a carpenter and as an electrician.
It is often easier to understand a man by
reading his own words. In Frater Fras expressions we can sense the deep feeling he
has for Rosicrucian principies. He says,
What attracts me most is to have a few
moments free to give some thought and men
tal analysis to my Rosicrucian studies. Each
principie and law helps me to find peace,
and I feel a strong inclination to classical
music.
I often thought how sad it was to believe
in something not based on truth. I knew
that God existed. I believed in Him, but I
felt a need of a knowledge in which I could
base my faith.
The only philosophy I have ever studied
is the Rosicrucian philosophy. I feel that I
have so much to learn from my Rosicrucian
membership that at least during this life I
do not have time to devote to any other
philosophy.

Something in the Air


A frater from California approaches the
Forum on this issue: Visitors to Southern
California remark about its distinctive atmosphere; something not connected with the
topography, type of vegetation, or climate.
Could this be due to the vibrations left here
by some ancient race?
That feeling that people get when walking
into certain rooms or homes is often the
result of a residual aura accumulated from
the persons or events associated with these
places. The term residual aura is our own,
and simply refers to that part of an indi
vidual^ magnetic field which stays with
whatever he touches or comes in contact.
It is left there as a residue.
Sometimes this residue is active and strong
enough to be sensed by other individuis at
a later time, and may under certain condi
tions even be translated into the visual,
auditory, or olfactory forms that fathered it.
In such cases, people in proper receptive
states of mind can perceive events recur be
fore their very eyes that happened perhaps

a century ago. Such experiences are a mat


ter of record, and we only bring them up
here as background for further discussion.
The question before us is whether such a
large area as Southern California, for example, could have so strong a residual aura
of its ancient inhabitants that it could be
felt by the average person who comes into it.
It is possiblehighly speculativebut possible. If a great culture once inhabited that
area over a period of many centuries, it could
indeed leave a residue in the earth and rocks
of that land that would radiate its identity
its ideis, behavior, and personalityfor cen
turies to come.
Leaving this train of thought, one must
consider other factors that could bring about
that certain feeling as one wanders into
Southern California or other areas wherein
peculiar sensations are experienced. Little
is yet known about natural radiation and
magnetismfields of forc that girdle the
earth. It is known that they vary in kind
and intensity; that electrical and kindred
fields of forc can excite the emotions, producing feelings of buoyancy, hope, well-be
ing, or depression, gloom, and despair.
Experiments with the ionization of air
particles illustrate the telling effect of elec
trical forces on the moods and behavior of
individuis. Thus an electrical or magnetic
field peculiar to the area of Southern Cali
fornia, for example, together with an exciting topography, clima te, and vegeta tion,
could well induce a feeling of a certain
something in the air and give rise to a feel
ing of exhilaration, perhaps exultation.B
When Should We Seek Help?
Man being a social animal is probably
more aware than any other form of life of
his relationship to his environment. A part
of his environment is other human beings
and the vast Cosmic that goes completely beyond the realm of his physical perception in
the apparent physical environment where he
resides. Being a social entity, the average
human being does not seek to be completely
alone. He consciously or unconsciously
reaches out to others and to higher forces
than himself for direction, assistance, and
the power to sustain him.
A member asks of our instruction department, Should we constantly petition the

Cosmic or God to help us or should we ask


only in times of difficulty? Petitioning help
should be a process that goes on continually,
because when we ask for help, we are aware
consciously of the fact that we are not alone,
that we are a part of a much greater manifestation than any individual entity such as
we are. We should therefore relate ourselves
to the environment that exists outside us, and
relate ourselves to the forces which cause us
to be an apparent entity. No man is an
island. There have been hermits who have
lived apparently unconnected with other
forms of life, but even they are dependent
upon their environment, the world upon
which they exist. The place where they sit
or stand is a part of the environment upon
which they depend.
Some individuis believe that self-sufficiency means disregard for the assistance
that may come from someone else or from
forces that are apparently outside of us.
There are individuis who seem to take a
delight in suffering rather than asking for
help, but a true desire to receive and give
help is one of the most psychologically im
portant factors of human existence that re
lates us to the patterns of life which will
contribute to our evolvement and to the
Cosmic forces with which it is our purpose
to direct ourselves into a harmonious rela
tionship.
The individual who is so self-centered that
he cannot ask for help is the one who is
putting a brake upon his own growth. He is
refusing to accept that which it is his destiny
and purpose to utilize. All other human be
ings and all physical environment are available to us, and the entire scheme of life,
the whole manifestation of nature is based
upon what we might refer to as a give-andtake proposition. By giving of our efforts
and by partaking of the fruits of our environ
ment, whether they be physical or the
encouragement and inspiration of other indi
viduis, is to put ourselves into a better
degree of harmonious relationship with our
inner self and the Cosmic forces with which
we are trying to work.
From the very beginning of the Rosicru
cian studies, we are taught the disciplines
that lead us to utilize our potential abilities
and to cali upon the forces of the Cosmic for
reinforcement. These psychological processes
of concentration, contemplation, meditation,

and directing attention are the means by


which we secure the keys that unlock the
doors to happiness, health, and prosperity, as
well as to the peace of mind and satisfaction
of our realization of having a purpose in the
life span.
Asking for help is the continuous process
of growth. The infant human being, as well
as many animals, is born practically helpless.
He involuntarily seeks help. The child
reaches out and clings to that which he instinctively seems to realize will give him
support. As the child grows in physical
stature and mental ability, he goes about
taking hold of those items which help, and
asking questions to assimilate the thoughts
that will give him knowledge. With that
knowledge, he gains experience.
The childlike simplicity of accepting help
is a process that we would be better off if
we carried throughout life. The individual
who refuses help, or who never seeks it, usually is self-centered, egotistical, and selfish.
His determination for self-sufficiency becomes a fetish. It distorts his whole point
of view. He forgets his relationship to the
environment in which he is placed to grow.
Just as the plant in its isolated environment,
if it refused the life-giving rays of the sun,
the moisture and food of the earth, it would
be nothing. If we refuse all the physical
nutriments that come from our physical
world, either in direct provision of our need
for physical growth, as well as the aesthetic
vales that contribute to our mental outlook,
and the nourishment of the Cosmic, which
causes us to grow in understanding and reali
zation, we shut ourselves off as an isolated
entity which has no valu, no growth potential, and simply exists through a span of
time with no valu to itself or to anything
else.
We need not wait for the climaxes of life,
for the time when problems seem to bear
down upon us, or when serious situations
demand emergency assistance or treatment.
The process of seeking help should be a con
tinuous, cooperative concept in which we are
always open to suggestions, to physical aid,
to anything that will contribute to our peace
of mind and happiness. This is a process of
growth. Those who develop this give-andtake philosophy lead a happier, more contented and well-adjusted life. We admire an
individual who seems to be able in the face

of tremendous obstacles and problems to


maintain an even temperament. A well-established outlook on all matters and ability
to face problems in a manner that shows
self-control, and a realization of ultimate
vales are the final concepts of mans advanced thinking. But we should admire that
individual before the complexities appear,
because that is the individual not too proud
to acknowledge that he is only one entity
in the universe, and that it is his God-given
right to draw upon all the forces that are
available to him for help in his process of
living.
If we accept help as a matter of course,
then our problems will be solved more easily
and difficulties will not be so acute. Like
anything else, this philosophy, of course, can
be misinterpreted and carried to an extreme.
This does not mean that we should never do
anything for ourselves and depend upon
some other forc to do everything for us. It
means that we should cooperate with every
forc that will be to our advantage, and I
think it is best illustrated by the term I
have already used two or three times. A
constructive philosophy of life should include
the principie of give and take. We should
be willing to give, and we should be willing
to accept. We should develop a philosophy
of vales that will limit and reglate so that
we will not accept for selfish reasons or beyond our just share, or should we give
when we would be depriving the person of
the experience of learning to take.A

The Mentally Retarded Child


This time a frater and soror from New
York join in addressing the Forum: Can you
tell us why so many children are born men
tally retarded? Do you think there will be a
cure?
There are so many reasons entering
into the birth of a retarded child that it is
difficult to isolate one as being more impor
tant than another. In many ways, mental
retardation is only a symptom and misnomer, for it is a failure in the physical
system that inhibits the full expression of
the mentality. Neural passageways or other
cellular tissue in the body are somehow
damaged or develop in irregular patterns
while still in the formative stage. These
accidents of birth may arise out of a mu-

tiplicity of causes, ranging from hereditary


factors in the genes and physical imperfections in the womb itself to the diet and living
habits of the mother during pregnancy.
It has been demonstrated that certain
drugs taken by the expectant mother have
a pronounced ill effect on the fetus. It
would not be unreasonable to assume that
any drug could be potentially dangerous in
varying degrees during this critical period.
That the incidence of retarded children is
increasing today may well be trced to the
enormous increase in the intake of drugs
and the more blas attitude toward preg
nancy on the part of mothers. These are
not the sol causes of retardation, but they
are important factors to be considered.
Retardation that results from such physi
cal causes can be prevented in time, we are
sure. Techniques will also be developed to
cure or correct many physical deficiencies
or abnormalities that now cause retardation
in children and adults.
Meanwhile, a more immediate concern for
society and for parents of retarded children
is how to deal with these children as they
are now. The first obligation is to recognize
the development for what it is; not to make
excuses; not to run away from it. There is
no discounting the tragedy of these events;
but having occurred, they must be treated
with as courageous and mature an approach
as can be mustered by all concerned.
These children need a different kind of
attention; a different kind of school. No attempt should be made to forc them to com
pete with children who are not retarded.
They would be like fish out of water, and
the resulting experiences might inhibit any
correction possible with special training, en
vironment, and supervisin. It is usually a
difficult choice for parents to make, but
more and more parents are seeing the wis
dom and over-all beneficial effect on the
child of placing him in specialized programs
designed to meet his needs.
Conscientious parents often feel that they
are neglecting a responsibility that is solely
theirs, or that they are imposing their burden on others by letting their retarded child
go into special schools. They permit their
own feelings and doubts to enter into their
judgment. They should look at it from the
childs point of view. What is best for the

child? Where will he achieve the most


communication with the world about him?
Where will he find an opportunity to de
velop what poten tial he has? Where can he
feel accepted as an equal? The question is
not one of casting away some unwanted
burden, but rather one of placing a child in
an environment best suited to his capacities
and potential.
Societys attention to the needs of retarded
children is growing by leaps and bounds.
Many civic organizations and governmental
agencies are instituting programs for treating and caring for these members of society.
Schools for the retarded, the blind, the handicapped, and other special groups are as much
a responsibility of society as are regular
public schools, and as society meets this re
sponsibility, there will be no finer chance
than participation in the programs of this
kind for the adjustment and integration of
families with retarded children.B

Forbidden Foods
A frater of New York City arises to ask
our Forum: Does the question of clean and
unclean foods apply in modern life? I am
thinking particularly of the eleventh chapter of Leviticus in the Od Testament. in
the instance of sea food, we are told to eat
only those species that have fins and scales.
This elimina tes all types of shellfishsome
of the very items that modern food scientists
emphasize we should have.
Those who are not familiar with the Sci
ence of exegetics have often been perplexed
as to the Biblical proscriptions against cer
tain foods, especially those in the Od Testa
ment. These arse principally out of what
are known as the Mosaic laws. These laws
are twofold and are said to have been revealed to Moses on Mount Sinai. The first,
or the written laws (Torah she-he Khethabh), were the Ten Commandments. The
others are the oral laws. These latter, we are
told, were revealed to Moses when he remained on Mount Sinai for forty days. They
were intended to amplify the previous writ
ten laws. The body of laws, as a whole, are
commandments and prohibitions. As an example of the commandments, we have the
one to place fringes on garments by which
to remember God. As a prohibition, we

have the abstaining from work on the Sabbath and from the eating of certain foods.
An analysis of these laws shows that they
were concerned with sanitation and social
hygiene, as well as with the moral nature
of the people of Moses. We have known from
history that the basic elements of human
nature, instincts and emotions, change little
where environmental conditions are similar.
Therefore, the masses then sought to follow
the path of least resistance as they do now.
In addition, during the time of Moses the
mass of people were less informed about the
elementary requirements of sanitation and
diet. It is, obviously, easier to eat indiscriminately, as long as the food is palatable
and accessible, than to concern ourselves
with the search for certain kinds. Not hav
ing knowledge of bacteria and the nature of
disease, these people were not concerned for
the cleanliness of their persons and of their
cooking utensils. In the same area of the
world today, the Middle East and the countries of the Levant, are millions who live not
much differently, so far as hygiene is conceraed, than they did during the time of
Moses.
For Moses, as an individual or even as a
sage, to compel the abolishment of these od
and unhealthful habits would have brought
few results. In fact, it might have caused a
serious resentment of his intrusin upon
their way of life with what they might have
considered as fads and the purpose of which
would have been incomprehensible. To these
people, as to many primitives today, disease
was a supernatural afflictionan intrusin
of destructive entities. The priest or shaman
alone could cope with disease. He alone was
the medicine man, applying his incantation and rites. The tribes of the Hebrews
were afflicted with many skin diseases and
intestinal disorders, the result of their diet
and deplorable methods of living. A social
revolution in these matters was compulsory.
How to institute it must have been a problem to Moses.
Being a spiritually evolved person and
deeply concerned for the welfare of his oppressed people, Moses must have long meditated upon this matter during his sojourn
upon Mount Sinai. As a sagacious indi
vidual, he was familiar with the knowledge
of the Egyptians. He was acquainted with
their sciences and therapeutics of healing, of

their use of medicine and their remarkable


understanding of anatomy and physiology.
To impart this knowledge to his people as
Egyptian gnosis would have caused consternation. The Egyptians were at the time
the most hated enemies of these tribes and,
under no circumstances, would they have
brooked advice or instruction from that
source.
We can only conclude that Moses was inspired, during his meditation, to impart what
he already knew as being an edict of God.
He was commanded to go forth and to reveal
the knowledge that was his for the physical,
as well as for the spiritual, salvation of his
tribesmen. The laws which he imparted, and
the context of which was known to him long
before his theophany on Mount Sinai, he
declared to his people to be the command
ments of God. This inspired the faith of
these tribesmen in the laws. It was God who
commanded them to do this and to do that
not the mortal, Moses. Though they must
have been perplexed as to the reasons for the
laws, there was an unquestioning and reverent obedience on their part.
In Leviticus 11:7 of the Od Testament,
we find: And the swine, though he divide
his hoof, and be clovenfooted, yet he cheweth
not the cud; he is unclean to you. In Verse
8 of the same chapter, we find: Of their
flesh shall ye not eat, and their carcass shall
ye not touch, they are unclean to you.
Swine feed on refuse. Some things which
they eat do not affect them, but can become
infectious to the human system. Further, it
was far easier to feed swine with refuse in
one place than to drive herds or flocks for
great distances from one pasture to another
over the nearly arid sections of certain areas
of the Near and Middle East. Continuous
consumption of this pork, much of it possibly polluted, resulted in the spread of disease
and perhaps contributed to the plague. Physi
cal uncleanliness could not be appreciated
by the minds of the time. To refer to swine
as taboo, as unclean in the spiritual sense,
was comprehensible to them. Thus, hygienic laws or the laws of health were given
a religious interpretation, but the results
were the same.
Apparently Moses was certain that fish
was a healthful food and should be consumed
in great quantities by his people, for we have
this commandment in Verse 9: These may

ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in
the seas, and in the rivers, that ye may eat.
Another interdiction was the annual destruction of all cooking utensils upon the
occasion of the religious New Year. This was
made a religious rite but, behind it, was the
law of sanitation. Improperly cleansed uten
sils, which might contaminate food, were discarded and new ones acquired, thus preventing the spread of disease. Other religious
sects have adopted similar practices. Often,
under the guise of religious precept, they
have compelled, for example, changes in the
diets of their people. This was accomplished
as periodic fasts, the drinking of certain
cathartics as libations and the abstaining
from meat on prescribed days each week.
Actually, Moses and the other great reli
gious leaders who prescribed these methods
knew that there was nothing unclean in a
spiritual sense about any of the foods which
they prohibited. Some things may be harmful to the body in a physical sense but not
because the substance is imbued with any
satanic elements. In fact, in the fourteenth
chapter of Romans, we find, I know, and
am persuaded by the Lord Jess, that there
is nothing unclean of itself; but to him that
esteemeth anything to be unclean, to him
it is unclean. For the wisdom of God is not
meat and drink; but righteousness, and
peace, and joy in the Holy Ghost. This we
interpret to mean that nothing is inherently
unclean. It is only relevantly so, as considered in rea tion to our needs and beliefs.
Again in Matthew we find: Not that which
goeth into the mouth defileth a man; but
that which cometh out of the mouth, this
defileth a man. In other words, man alone
can completely defile something, for he may,
by his thoughts, intend it to be evil. Nothing
in nature has such a purpose behind it.
Evil alone exists in mans concept of what is
good and its opposite.
The frater wants to know whether the
question of clean and unclean foods exists
in our modern times. The answer is: Yes,
but not in the religious and moral sense.
Today we do not need to resort to such
cloaking of facts in religious subterfuge.
Health is understood to be a realm quite
apart from spiritual matters; by that we
mean that disease or good health are not
entirely the consequence of our moris or

religious commandments. We know that


there are certain basic hygienic laws that
must be observed, regardless of our religious
views, if we are to remain healthy. Unclean
foods are now referred to as ones lacking in
nutriment, or as being detrimental to the
digestive system. Dietitians will prohibit
some foods to certain people because they
are harmful to them or because of some
functional disorder of these persons. The
same foods may be quite satisfactory to
others. So modern science has its forbidden
foods, but the reasons are frankly presented for denying them and they are not
associated with moral or ethical precepts.X

Where There Is No Vision


A prophet many years ago said, Where
there is no visin, the people perish. He
was relating in a sense a fundamental fact
of human psychology, that it is necessary for
man to use his powers of thought, his ability
to concntrate, and the privilege of medita
tion in order to formlate worthwhile and
systematic concepts in his mind. In this
idea is contained the nucleus of all mans
achievement. It is easy to live as we do in
a world filled with material conveniences
and to forget that everything that exists,
everything that man uses, was first of all an
immaterial condition within a mind.
A few comparatively recent illustrations
I mean recent in consideration of mans
whole historywill suffice to bear out this
line of thought. Alexander Graham Bell conceived the telephone in his mind before it
functioned; Edison, the electric light and the
phonograph. Every physical achievement,
everything that is looked upon as advancement, was first an immaterial entity, a
thought in the mind of man.
There is a tendency for some people to
believe that the Rosicrucians are theorists
only, that we concern ourselves with subjects that are contained in the field of phi
losophy, psychology, and mysticism, that
most of our time is devoted to speculation,
meditation, and contempla tion. To the in
dividual who is immersed in materialism,
contemplation, meditation, and theorizing are
no more than a state of inactivity. The materialist who believes himself practical and
concerned with the world in which he lives
believes that all worthwhile achievement of

man is in the field of activity. As a result


of this type of thinking, the materialist also
believes that when no physical activity is
taking place, when no use of material is
involved, then as far as such an individual
is concerned, there is nothing being done.
The materialist today is proud of the
achievements of science and technology. He
is justifiably proud, and the idealist can join
him in his pride because man has shown his
ability to dominate, control, and utilize his
environment for his own benefit. In giving
credit for these achievements, many people
are unaware that science and technology are
words not clearly understood. They are fre
quently used as synonyms. Actually, this is
not true. In this world where the materialist
philosophy is in the ascendant, even there
the materialist who is serious enough to have
any type of penetrating thought must realize
that science and technology are two different
functions.
Technologically speaking, probably the
most impressive accomplishment of the past
few years has been the launching of satellites
into orbit in space. There now is in space
and occupying an area around the earth a
considerable variety of man-made objects.
Various objects, including forms of life, have
been sent out into space, and man is continuing to enjoy this advanced phase of shooting
sky rockets at the cost of such fabulous sums
of money that those who would like to see
research done in the fields of economics or
health are dismayed at the cost of one par
ticular phase of technology that cannot be
directly used for the benefit of individuis.
However, it is not my intent to claim that
these achievements are not worth while, or
to make them seem useless. They are outstanding scientific achievements, but even
more important, they are brilliant technological applications of knowledge that has
been scientifically developed in the past. We
look upon the conquering of space as a purely modern achievement, but let us remember
that in 1687 Sir Isaac Newton published the
theories of the laws of motion upon which
rocket propulsin is based. Sir Isaac Newton
could undoubtedly have calculated the con
ditions necessary to put a modern satellite
into orbit.
In 1505 Leonardo da Vinci wrote an outstanding paper on the study of flight of birds.
His analysis was so complete that his prin

cipies could have been used to make mans


flight possible. He suggested the first prin
cipies of mechanical flight, and also the
principie that was later developed into the
helicopter. An outstanding theoretical physicist whose ame is well known was Albert
Einstein. The knowledge of physics which
he assembled will probably stand for many
centuries as a foundation of many principies
and applications. He worked strictly with
theory. He only used a pencil and paper,
and by directing the inquiring ability of his
mind, he developed the theory of relativity
and the interchangeability of matter and
energy. Because of these studies, he paved
the way for atomic fission, which unfortunately has not been used constructively in
all of its applications.
Here we see illustrations of the attainment
of knowledge, of the use of pur science,
which occurred long before the technological
achievements of today. Still, there are dyedin-the-wool materialists who refuse to give
full credit to the development of this knowl
edge. They will point out that Newton did
not build any rockets, that Leonardo da
Vinci never actually flew, and they might
go on to say that Einstein never dropped
an atomic bomb. They fail to acknowledge
that although technology, the application
of science and knowledge, did not keep
up with science itself; nevertheless the basic
knowledge was there waiting to be used, even
though it took technology in some cases cen
turies to realize that such knowledge was
waiting.
Sometimes theoretical knowledge such as
that which has been cited is referred to as
useless research, but such knowledge is always the mpetus for the advancement and
application which makes technological progress possible. Sometimes those who deal in
pur science have considerable difficulty in
proving its usefulness. I recently read a
bulletin concerning a very small family of
Dptera, which is the scientific ame of flies.
It would appear to the average person a use
less piece of investigation, and I concede it
may be, but it is knowledge that has been
carefully studied and conclusions reached.
Who knows what technological achievement
may depend at least in part on that knowl
edge at some time?
We must realize that mankinds hope for
the future is not entirely dependent upon

technology but rather must stand upon


the support and encouragement of the quest
of knowledge for its own sake. As new scien
tific discoveries are made, the human beings
who live today or tomorrow will benefit from
them. Man can with the aid of science and
the use of his mind gain knowledge, and
knowledge is the prerequisite of all other
achievement, whether it be in the material
world or within the self,
Out of knowledge springs the fullness of
life. Out of knowledge comes the realization
that the soul evolves through a complex pattern of various lives. Out of knowledge can
come the awareness of the entire Cosmic
scheme, because the search for knowledge
is a search by man to put himself into a har
monious relationship with the world in
which he lives, and with the Cosmic scheme
of which he is a part.
Do not belittle the search for knowledge.
Never believe or let materialistic arguments
cause you to think that philosophy and pur
science are a waste of time. They are the
keys to knowledge which will open the way
to technological discovery and application.
We must not forget the words of the prophet,
that where there is no visin, there is no
hope.A

Does Use of Subconscious Powers


Disrupt A Cosmic Plan?
A frater from New York makes the following observation: Many magazine articles
today inform people that they can use the
power of the subconscious to work for them.
In regard to the over-all plan of the Cosmic,
is the indiscriminate advice of these articles
good or bad?
The key to this fraters question is the
phrase indiscriminate advice, and to this
we can answer with a resounding, Yes, it
is bad.
The good in this subject is that the potential of mans subconscious is being recognized, explored, and gradually understood
by more and more people. This is the most
fascinating subject in the world. It is basic
to Rosicrucian training and philosophy. The
subconscious is the storehouse of the Cosmic.
It is this storehouse that we attempt to tap
and utilize to bring about a greater understanding and mastery of life.
The handling of this subject by popular

writers is sometimes in the interest of exploration of a new field, a searching, a


wedge into a new frontier; but too often it
is in the interest of sensationalismfor quick
sale of new methods or new producs associated with them.
Some of the indiscriminate advice offered
by popular writers is that which is intended
to accelerate learning. The quick and easy
way to wisdom, fame, and fortune is through
the subconscious they ballyhoo. Quackery
and chicanery abound with promises of su
perior knowledge through a subject little
understood by the public.
Lately, hallucinogenic drugs have been
announced as offering even quicker and
more direct access to the great realm of the
subconscious. The subject of acceleration in
an individuals educational program has
alway s been approached cautiously by
AMORC. In our own program, we provide
for no acceleration in our courses, and each
student must take the monographs as they
come regardless of his or her individual
background. There is no fast rule on what
the optimum rate of an education should be;
but there is an optimum, and it must be re
lated to the assimilative process of an indi
vidual.
Stimulating the brain so that it becomes
aware of a great number and variety of
experiences in a short period of time does
not affect the assimilative process of the in
dividual. Normally, each new experience
and bit of awareness is cogitated, tried, and
practiced in a persons life until it becomes
part of him. This is the assimilative process,
and it can proceed only at a given rate of
speed. To increase the number of experi
ences by any number of methods, at a rate
greater than the personality can assimilate
them, is a waste and could possibly become
a frustrating element in the persons life.
It is much like never being caught up with
ones work or ones study; a sort of pressure
that is never relieved. Having experiences
or receiving information by way of drug
stimulation is not necessarily right or wrong.
The assimilation of knowledge is something
which must always be approached with caution, however. The influx of information
must not exceed the individuals ability to
assimilate and utilize it.
The drug-stimulated sensations or extrasensory experiences can in most people be

developed naturally, as is done in the Rosi


crucian study. This we feel is the desirable
way, a steady, constructive process in which
the individual can apply and evalate each
new glimpse of the laws and principies that
govern his life.B

Are You Nonsectarian?


A soror in California approaches our
Forum, I believe for the first time, and says:
There is a question which has occurred to
me several times recently. It is rather puzzling and I know that other members are
often confronted with it, too. For years I
have not been affiliated with any church because I could not find one with which I was
in whole-hearted agreement. Nevertheless,
my feelings are reverent and I agree with
the Rosicrucian concept of God.
What, then, is the term used to designate
one who subscribes to no orthodox religin
or church, but who is a true believer in God
one who does not limit himself to the Christian teachings alone, but who enjoys reading
Buddhist works, the Zoroastrian or Hind
writings, or any of the sacred writings?
What should I say when someone asks me
what my religin is? If I say that I do not
go to any church, they think I am an atheist.
or that I do not care anything about knowing
Godwhich is untrue. Of course, I can explain, but there must be a simple wording
or term used to designate such as I. Can
you tell me what it is?
The most appropriate word to describe the
sorors sentiments and practices is nonsec
tarian. There is a vast gulf between the
basic elements of the religious attitude of
mind, the spiritual content of an individual,
and the Church as a religious institution.
Any liberal-minded person would readily
admit that a conception of God, of a divine
reign, or of a spiritual existence must precede
any dogma endeavoring to explain them.
For example, which is first: the esthetic
sense or the art school? The scientific atti
tude of mind or the quantitative instruments
of the laboratory? The school and the labora tory and its instruments are but intended to
cultvate what must be inherent within the
individual. No church has ever implanted
the religious attitude of mind in any person.
At most, its teachings have made appeals to
the individual, have aroused the latent moral

sense which he had, and quickened his con


sciousness of a distinction between a higher
self and a material existence.
There is no questioning the valu of the
Church as an institution for developing the
religious attitude of mind, just as a music
teacher develops the pupils talent for music.
However, if the individual acquires, through
intmate experience as in personal medita
tion, a deep-seated consciousness of the Di
vine and of spiritual vales, can the Church
do any more than this for any individual?
The aim of religin is to bring about a closer
bond between the moral consciousness and
the Divine, or God. Religin hopes to have
man conform to conceptions which his spir
itual consciousness has engendered within it.
A man is certainly not irreligious who displays in his conduct all of those spiritual
inclinations and behavior which are the
ultimate end of religin, even if he never
has attended a church.
Unfortunately, the average orthodox religionist is of the erroneous opinion that
church attendance or subscription to a par
ticular theology, as a creed, is a requisite of
religin. The orthodox religionist looks upon
the non-church attendant as, at least, an agnostic. Even though the nonconformist to a
creed displays all the virtues of religin, the
orthodox religionist considers the formers
religious attitude as only a synthetic one.
It is the same kind of false reasoning often
found in academic circles. Some university
graduates are inclined to discredit the learning of a man which may equal or even surpass their own in some fieldonly because
it was acquired through self-education and
not through the conventional means.
There are thousands of spiritually minded
and spiritually circumspect people who will
not become members of any religious sect.
It is not that they oppose organized religin
or the Church as an institution; it is rather
that the creed, the doctrines of the Church,
and its intellectual presentations are offensive to their own spiritual consciousness.
These persons believe in God, in immortality,
in an all-pervading Supreme Intelligence,
but they cannot accept the particular theological definitions of these principies. To
these persons, the orthodox views, as expounded by the churches which they have
contacted, are not in agreement with their
own religious inclinations.

After all, religin is and must be an int


mate experience. It is a mystical experience
the individual^ approach through his own
consciousness to the consciousness of God, or,
as Rosicrucians would say, the Cosmic. The
individual can only accept such words or
doctrines as are comprehensible to him, or
his inner experience. To subscribe to any
sect when he is not in personal accord with
its dogma would be opposing his sense of
reverence for the Divine. Certainly, it is
better for an individual to have a God of his
own heart, one of his own consciousness,
than to resort to religious cant as a member
of some sect with which he is not in true
accord.
These people who think and believe as
shown above are nonsectarian. Literally,
this means that they are not members of any
sect; it does not mean that they are any less
religious or less spiritual in nature than the
church affiliate. Many nonsectarians eventually do subscribe to some creed or philosophy
which complements their personal feelings
and conceptions. After all, the fact that there
are various sects extant is indicative of no
universal agreement on the interpretations
of the individuals spiritual experiences and
convictions. Each church member is one who
has gravitated to a theological system which
is contiguous in its teachings to his level of
spiritual consciousness. The nonsectarian is
one who has not yet found an outer form,
as a church and its creed, that is consistent
with his inner desires. He should not let
ignorance or prejudices on the part of some
who do not understand this compel him for
the sake of convention to become a member
of any sect to whose teachings he does not
inwardly respond.
The membership of the Rosicrucian Order
is composed of both creedists and nonsec
tarians. We have thousands of excellent
Rosicrucian members who are affiliated with
the various denominations. In fact, we have
clergymenpriests and rabbisof the vari
ous sects, who are ardent members. We also
have many thousands of members who are
nonsectarians. I count myself as one of
these, although I am a member of a Buddhist
organization and also a student of comparative religions. Each religin is a mystical
experience had by its founder out of which
grows the creed it expounds.X

Deep Breathing for Health


A soror from Ohio inquires about prolonging Rosicrucian healing practices. For example, if an A treatment with five deeply
inhaled breaths is recommended, would she
be more benefited by taking ten deep
breaths?
The number of deep breaths we recommend in Rosicrucian exercises is only some
times related to a symbolical, mystical
objective. Usually, it is arbitrary, or it is
arrived at on the basis of past experience.
If it has a symbolical, mystical purpose, we
say so; and we explain this, as well. If not,
then the arbitrary or experience-proved
numbers are determined by natural mental
and physical factors.
The first of these to be considered is
physical. Breathing is a physical exercise,
and too much of it at any given time may
bring about fatigue or strain, thus defeating
the constructive purposes of the exercise. It
is a matter of diminishing returns. Up to a
certain point, deep breathing is wholly beneficial. Beyond this point, however, factors
such as strain and fatigue begin to balance
the beneficial aspects of breathing.
Experience shows that the average person
who breathes deeply over a period of three
or four minutes is ready to resume normal
breathing again. Although some might
easily continu for a longer period with continuing benefit to themselves, the average
must be prescribed when dealing with lar ge
groups of people.
The second factor to be considered is men
tal or psychological. Study and exercise also
induce mental fatigue. Regularity is very
important in Rosicrucian exercises, and if an
exercise is too extensive or too involved, the
individual will soon lose interest in its practice, thus upsetting the long-range schedule.
It takes time for the body to adjust to new
disciplines, and it is more important that a
member faithfully conduct short periods of
exercises over a long period of time than
long periods of exercises over short periods
of time. Therefore, the average breathing
exercise must accommodate these conditions.
We also find that the length of time pre
scribed in the Rosicrucian monographs is
effective in relatively short periods of time
if faithfully performed according to the

schedule set up in the lessons. The importance of breathing exercises should never be
underestimated. They are basic to the
awakening and expanding of conscious
ness.B
What Is Universal Love?
A soror now speaks before our Forum:
The phrase Divine Love or Universal
Love is common in our studies and because
each of the words, individually, is comprehensible, it would seem that the phrase
should also be completely understandable,
but is it?
What exactly do we mean by Universal
Love? It must differ from love generally,
as we know it, inasmuch as physical and
mundane love, however impersonal, requires
a personificatin to be realized and expressed.
How may love of a supernal intelligence,
which is not anthropomorphic, be personified?
In the theological sense, Divine or Uni
versal Love is made comparable to an exalted impersonal human love. If this conception were not associated with the phrase,
it would in fact be incomprehensible to the
average human being. Further, in using
this conception of Universal Love, there is
the direct implica tion of an anthropomorphic
or personalized god. In most of the historie
religions, as Judaism and Christianity, the
relationship between man and his god is
conceived as paternal. God is the Father;
and humanity, the children. The affection
and devotion, the compassion and emotional
bond which parents usually exhibit toward
their children, are believed to be displayed
by the Deity toward mortals.
Universal or Divine Love, though most
often associated with an anthropomorphic
god, is expected, of course, to transcend all
the foibles of mortal love. It is not thought
to be rooted in any physical appeal and
to be selfish; that is, it is not a desire for
any emotional or somatic satisfaction. The
theory is that God loves because love is of
Him. This love is a kind of feeling of goodness and grace extended toward all things
which are consistent with His nature. To
use a homely analogy, it is like the property
of a magnet. It attracts without discrimination all that has a natural affinity with its
own nature.

The average religionist can, as has been


said, think of love only in terms of his
own mortal experience. From the real mys
tical point of view, this love of Divinity is
far more abstract. In fact, the word love is
really an inadequate substitute for a more
appropriate word or phrase. These other ab
stract explanations the average religionist
would reject since they would lack appeal
to his imagination and they would, also,
depersonalize his god. Love is desire. Thus
there are many kinds of love. There is
physical love which is the desire for those
experiences and sensations that satisfy the
appetites. There are, as well, loves of the
mind or intellectual loves. They are a desire
to attain ideis. Then, there are the spiritual
loves which are the desires to experience
an afflatus of the soul or to experience cer
tain ecstatic states. In all these instances,
psychologically, love is centered in the self.
We love something else, not just for the
thing itself, even though we may imagine
that, but rather for the satisfaction which
that thing may provide us, spiritually, intellectually, or sensually.
From the mystical point of view, the
Divine is self-sufficient and perfect. It de
sires nothing because there is no void in its
nature. It has a state of concord, order, or
harmony, which is always inherent in it.
All things are of this divine harmony, this
perfect order, because the laws which give
them existence are of its very nature. Inanimate things are never out of harmony
with the Divine. Even that which seems to
lose its form, its beauty, or other qualities,
is still in harmony with the Divine. It is
because devolution and a breakdown of substances is part of the change which is cosmic
law. Beauty and ugliness are not qualities
inherent in things, but merely notions of
mans mind. They are but the way that
man is affected by the appearance of things.
Thus, the object which becomes repulsive to
man is just as much a part of this cosmic
harmony as that which is beautiful.
The same principie applies to animate or
living matter. No matter how vicious or how
vile, as man experiences it, a living thing
may be, it as itself is only conforming to its
immanent nature which is always of the
cosmic harmony. In man, however, there
is an important distinction. He has a high
degree of intelligence and the will to enforce

its decisions. He is capable of conceiving a


divine principie, a cosmic cause, regardless
of how he may interpret or express it. Thus,
he can by choice oppose this cosmic har
mony. It might be asked, Are not such reason and will, after all, also a part of mans
nature? Further, if a part of his nature,
then can he really put himself out of the
cosmic harmony of which his nature consists?
The distinction with man is that he can
act consciously contrary to the cosmic order
though he can never put himself completely
out of it. In other words, he can have the
intent to oppose cosmic harmony. It is this
intent to counter it that is the only real negative state in all of existence. This kind of
action brings as a result a spiritual suffering which man can and should avoid. It
tends to cause an intense inharmony within
the higher consciousness of self or the soulpersonality of man. The spiritually circumspect individual is the one who realizes the
motivations of his higher self or the cosmic
impressions and abides by them. He then
enjoys a peace of mind and an inner satis
faction, which, if he is a religionist, he calis
experiencing Universal Love.
We may look at the matter in this light.
This Universal Love or cosmic harmony is
a constant state, the effects of which are
materialized as mankind and all the other
manifestations of nature. All things are of
it. Man can, by willful disregard, endeavor
to act in a way that causes discord for him.
Conversely, if he is consistent with cosmic
harmony, he then becomes conscious of an
ecstatic feeling which he may imagine is
being particularly directed toward him as a
Universal Love.
We can know only that which we ex
perience. An exalted feeling, which we may
have, seems to be intended for us alone, that
is, we think of it in that light. Those of us
who think of the Divine as a parent, or as an
anthropomorphic being, feel during such ex
periences that we are being especially enfolded in Universal Love.
The term universal is most appropriate
because this harmony is, of course, both
ubiquitous and all-inclusive. This mystical
and abstract conception of Universal Love is
wholly impersonal. It is far more so than
the customary orthodox or religious concep
tion. The idea is a little shocking to the

orthodox religionist who is not accustomed


to the high planes of consciousness experienced by the mystic. It causes him to feel
alone and abandoned and precipitates a
sense of despair. He has not learned that
he never really is independent, that he
never can be separated from the One and
that, therefore, he does not have to command
the attention of the One or expect that it
will search for him or reach out to him.X

Should We Forget Unpleasant


Experiences?
A soror from Washington poses a somewhat detailed question: Could you discuss
how experiences, even though heartbreaking,
are for our instruction? Would not the
complete forgetting of the experience nullify
its valu if one concedes that such forgetting
is possible? Is it not possible that the remembrance of a past tragedy might avert a
greater tragedy? Most assuredly, we should
not let memories of the past shackle our
present and future, but is not remembrance
with an attempt to understand better than
never speaking of a painful experience?
Forgetting our experiences is possible under some emotional stress either induced by
the experience itself or by the self at a later
time. Such emotional stress, while blocking
the memory of a particular event, may also
block other memory passagesmay even
cause an emotional block not related to the
incident. Forced forgetting is potentially
harmful to the emotional balance of an in
dividual.
Experiences, whether unpleasant or pleasant, should be integrated into the total be
havior pattern. All experiences are a form
of instruction. They add to our knowledge
of the people and the world around us. Ex
perience and knowledge are the bulwarks
with which we face tomorrows. Every Iesson learned is one more guarantee against
failure or injury in the future. Forgetting
an experience would nullify whatever valu
it might have in this sense.
What we should do, however, and what
we can do are two different things. It isnt
easy to integrate unpleasant experiences into
the total behavior pattern. Unpleasant ex
periences tend to remain in the foreground
of memory for longer periods of time than
pleasant experiences. The same impulses

that draw us to fires, accidents, and other


catastrophes also draw our attention repeatedly to unpleasant experiences in the store
house of memory.
This is somehow related to the survival
instinct. Man is instinctively aware of natures impersonal attitude toward life. There
is in nature always the potential of tragedy
impending catastrophe. These events are in
a sense a conflict between man and nature.
Each time one occurs and man survives, he
feels the victors exaltationrelief at having
one more conflict resolved. In a way, this
feeling is transferred to tragedies or catastro
phes of all sorts, such as fires, accidents,
crime, etc. From viewing these scenes, one
gathers assurance that one more tragedy has
averted him.
The recall of an unpleasant experience is
thus normal over a short period of time.
While in the forefront of memory, some time
should be spent on reviewing its particulars
in an attempt to see whether anything could
have been done to avert it or what steps can
be taken to prevent its recurrence in the future, either in relation to the individual or
to society as a whole. After this brief period,
unpleasant experiences are best relegated to
the past through the pursuit of new activities
and experiences that require the undivided
attention of the individual.B

Is Risking Life, Suicide?


A frater from England poses this question:
If I were to see someone in great diffculty
and in danger of losing his life and try to
save him when it would be almost certain
that I should lose my life in the attempt,
there would be two paths I could follow:
A. To try to save the person, and in all
probability lose my own life, or B. Let the
person die without attempting to help.
What I should like to know is, If I take
path A, would I be guilty of committing
suicide and so invoke the necessary karma?
Or, if I take course B, would I be guilty of
murder and so invoke the necessary karma?
We can only presume that in the cosmic
application of karmic law motive is the predominant factor. As we have so often said
in this Forum, karma is the law of causality,
cause and effect. Karma is not an act of retribution or punishment. It is not an arbitrarily

exercised phenomenon to either punish or


reward an individual.
By our acts and deeds, we invoke cosmic
and natural laws from which effects follow.
These effects may be either beneficial or ad
verse. They are entirely impersonal in their
working, as are the natural laws of physics
and chemistry. If, however, we believe that
besides the commonly experienced physical
or natural laws, there are also those that
function as spiritual vales; then certain acts
would produce beneficial or adverse karma
in that realm as well.
We can refer to the philosophical principie
of eudaemonism: This asserts that the aim
of right action is personal well-being and
happiness. Consequently, right motives,
as causes, would invoke phenomena or
circumstances which would eventually be
experienced as beneficial effects by the indi
vidual. Anyone, who in the spirit of selflessness is willing to risk sacrificing his own life
to save anothers, certainly is experiencing
the highest characteristic of human nature,
that is, the love of mankind.
It is true that mystical and esoteric literature has traditionally advocated that life is
a divine gift, not a right; therefore, man has
not the right to destroy what is a divine gift.
However, in many ways this principie or
doctrine has not been adhered to, as we all
know. There are likewise a number of prin
cipies which would seem to modify the traditional one. The sacrificing of ones life to
save another is one. Life is to use for the
highest end man can conceive. It is not to
be pampered as against some Service to others
that might jeopardize it.
Jess Christ gave his life for the potential
salvation of mankind, according to the doc
trine of Christianity. It can be presumed
that he might have saved his life by failing
to antagonize the Romn political authorities. Since he did not so save himself, was
he guilty of suicide? In addition to Christ,
other avatars or mystics through the ages
have forfeited their lives for the welfare of
mankind; likewise, those who do this for
one individual or for many should not be
condemned as wrongdoers.
Millions of men have sacrificed their
lives in war since the remotest times. The
motive in such instances would be the determining factor as to whether they wrongly
placed themselves in a position where their

lives were taken. If an army of men deliberately invades for conquest and spoils
only, with the lowest motives possible of
avarice and im m orality, adverse karma
certainly is invoked. Conversely, if men of
the armed forces enter into battle willingly,
with the sincere belief that they are cherishing and protecting the noblest virtues of
man; then it can hardly be thought that they
would bring upon themselves adverse karma.
Again, there are qualifying circumstances.
If the men have no real knowledge of the
reasons for which they enter the war and
do not try to learn the truth; then they will
experience group karma for an act of omission as well as commission. If men in a
military campaign are innocent of ulterior
motives after using reasonable care to deter
mine the cause of war, the extenuating cir
cumstances could be considered in their
favor.
The question of religious wars is a complex one as regards karma. What of the re
ligious zealot incited by priests to engage
in an internecine war with other sects? He
is led by the dogma of his faith and the
preachments of its clergy to believe that
what he does is a fat from God. Such per
sons, we think, are not exempt from invoking an adverse karmic effect upon themselves
as individuis and as a group.
They have not properly interpreted the
divine quality. They have allowed them
selves to be entirely guided from without by
the words of others and have not meditated
upon what has been preached to them. How
can it be construed in the truest spiritual
sense that God would sanction acts which in
ordinary mundane affairs men would condemn as ungodly? How can murder, rapie,
and holocaust be truly a divine cause, re
gardless of what may be said to be the
ultimate purpose? If a man sacrifices his
life for noble purposes, as indicated, he will
undoubtedly invoke beneficial karma. It
may not be experienced in this life, how
ever, but in another, or by those he loves.

As to the refusal to sacrifice ones life to


save another, the motive again must be taken
into consideration. If one who cannot swim
sees another drowning and knows that an
attempt to save him would be futile as well
as a sacrifice of his own life, we think it
would hardly be cosmic justice for him to
experience adverse karma for not attempting
the rescue.
We could say that the individual would
be recklessly and uselessly forfeiting his life
to no advantage. One must also take into
consideration the emotional temperament of
an individual. Psychologically, under cer
tain circumstances an individual might be
quite inhibited by intense fear even though
he desired to render help. The phrase paralyzed by fear or terror is a factual one.
When action is most needed the individual
is completely immobilized for the moment.
In the sense of karmic justice, that individual
could hardly be condemned as a murderer.X
The Late Popes Encyclical
A recent encyclical by the late Pope John
XXIII, Romn Catholic prelate, stirred the
world with its declaration of human rights
and its cali for peace. Its contents read like
the American Declaration of Independence
or the Magna Cartawords and ideas long
ago fostered by freethinking men and
women, concepts ripe with age, for which
countless millions have fought and died
throughout the ages.
The impact of this Popes encyclical on our
times is not that it is unique or original, or
brave and fearless. It is rather that the
Romn Church is somewhat belatedly joining in spirit with men who have espoused
the contents of the encyclical for centuries.
In the spirit of humanism and brotherhood,
we welcome the Churchs capitulation to
these ideis and look forward to their implementation in the cause of peace and
human dignity.B

A Reminder: The Rosicrucian Forum is a prvate publication for members


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

L I T H O IN U S

O ct o ber , 1963
Volum e X X X IV

No. 2

mi! ni
A prvate publication
for m em bers of A M O R C

Where Mystics Dwelt


A secret cenler o f the Rosi
crucian Order for cenluries,
th is so m b r e o d c a s tle in
Krampelstein, Scharding, Upper Austria, sheltered learned
mystics who sought to bring
about a unity o f philosophical and religious thought.

Greetings!
V

IS ROSICRUCIAN PHILOSOPHY COMPATIBLE


WITH CHRISTIANITY?
text so that its true meaning appears to
Dear Fratres and Sorores:
convey an idea contrary to what was inRecently, the Rosicrucian Order, AMORC,
tended.
received world-wide publicity through the
The theme of the June 15 issue of the
mdium of the little periodical entitled
Watchtower, and published by the Jehovahs Jehovahs Witnesses periodical was that the
Rosicrucian philosophy is not compatible
Witnesses, a religious sect. The valu of the
publicity is questionable as the article con with Christianity. The author went to great
lengths to make his point by twisting, turntained a number of errors. It was syncretic,
ing, and confusing source material. The
borrowing from any group that apparently
Jehovahs Witnesses officials could have
ever used the generic ame Rosicrucian in
been spared that effort by writing AMORC
connection with its activities. Consequently,
direct and pointedly asking whether our
much of the material was not authentic.
teachings and philosophy are intended to be
Actually, some of the quotations purporting
solely compatible with any versin of Chris
to be from historical sources were written by
nonmembers, and every member of the Rosi tianity. Our reply would have been simply
that we are not a religious sect. Therefore,
crucian Order reading them would realize
it is not our purpose to concur or to be in
their inaccuracy.
full accord with the doctrines or tenets of
Why this article about the Rosicrucian
any
religious faith. Why should we?
Order in a publication issued by this exThere are various organized religions,
tremely fundamentalist religious sect? Obwith their churches and their particular
viously its motive was not to expound the
merit of Rosicrucian philosophy. Most ar beliefs. They are available to all who desire
them. Thousands of Rosicrucians are mem
ticles about the Rosicrucian Order by authors
bers of the different Christian denominations.
of religious tracts and periodicals are inOther thousands of Rosicrucians are affiliated
tended to demean the Order. They seek to
with other faiths throughout the world; or
present it in a facetious manner or to make
it seem malevolent and harmful, morally or they are nonsectarian. It is obvious, then,
that those belonging to the various churches
otherwise, to any who interest themselves
did not become members of the Rosicrucian
in it. To accomplish such an end, the truth
Order merely to acquire an extensin of
about the Rosicrucians and their objectives
the religious beliefs which their church pro
are never expounded correctly. The articles
vides them. Rather they are Rosicrucians
color the facts by distortion and often by
because of the numerous ideas, points of
delibera te omission. Consequen tly, the real
knowledge, and other benefits not provided
motivation of these good Christian people
by or within the scope of their church but
is, in effect, malicious.
obtainable within the Order.
It would appear that these sects, including
several of the prominent contemporary orFurthermore, if AMORC were inclined to
become compatible with Christianity, just
ganized faiths, are fearful that their followhow would that be accomplished? After all,
ing may be persuaded to affiliate with the
the Christian sects, including the Jehovahs
Order by the appeal of Rosicrucian literature
Witnesses, are not even compatible with
or activity. Consequently, by writing false
each other! Which interpreta tion would
and mendacious articles about it, they admonish their people to avoid the evils of need to be accepted by AMORC as representthe Rosicrucian Order. They quote some ing Christianity? Each Christian sect, from
this point of view, can claim that all others
portin of Rosicrucian literature out of con-

that do not express its faith are not com


patible with Christianity and are, in fact,
apostates.
The Rosicrucian Order, AMORC, of course,
as a nonsectarian movement is not hostile
toward any religin. The basic element of
religin is mysticism, as every scholar of
religin knows, and one of the principal
studies of the Rosicrucian Order is mysticism,
freed of sectarian creed. In our degrees, we
study impartially the subject of comparative
religions from an historical, philosophical,
and mystical aspect. However, it is just one
of many subjects perused, just as we con
cern ourselves with philosophy, metaphysics, and science. We recognize the beauty
and the veracity of Christs teachings, but
we likewise recognize the beauty and truth
of the illumined teachings of other avatars.
The implication in the tirades against
AMORC of the Jehovahs Witnesses and
other religious sects that we are anti-religious
because we are not exponents of their doc
trines, reveis their irrationalism. All
thought regarding man himself, his relation
ship to the world in which he lives and to
the greater universe, does not need to follow
along any particular, established religious
channel. For centuries, philosophers and
metaphysicians, as well as scientists, have
contemplated these mysteries and recognized
systems of thought which concern them but
which do not necessarily conform to some
religious tradition.
Unfortunately, today there is a growing
tendency by many individuis and groups,
religious and otherwise, to condemn that
which does not conform to the mass opinion.
The fact that a particular body of doctrines
may have existed for centuries and have
acceptance or recognition by a large number
of people today, in itself does not make it the
sol authentic arbitrator of thought. Many
men and women are still free in their thinking and wish to pursue paths of knowledge
that are satisfying to them whether their
neighbors believe as they do or not.

Just as we were about to go to press, we


received a tear sheet from a periodical entitled Our Sunday Visitor, published by an
agency of the Romn Catholic Church and
circulated extensively in English. This,
again, is a malicious attack on the Rosicru
cian Order, belittling our teachings, our purposes, and our history. In addition, it
condemns us because of what they claim is
a similarity to Freemasonry and Theosophy.
Both Freemasonry and Theosophy, of course,
would know there is no such relationship.
The only similarity between the Rosicrucian
Order and the Masonic Order is that both
bodies opera te on the lodge system; but, then,
so do many other fraternal orders, including
the Knights of Columbus. Another of the
criticisms is that we have a number of oaths
which our members must take. However,
the Knights of Columbus have a number of
oaths. The hypocrisy of such an attack indicates the malice behind it.
Religin has the important role in human
society to cultivate the moral sense and provide a pattern of living that will evolve the
individual physically, mentally, and spiritu
ally. Unforunately, however, human response to such ideas and ideis is not uniform.
The response varies with the effects of
heredity and social influences. Therefore, no
ones religin can or will serve all of man
kind. Any attempt to make all thoughts
compatible with a single theology is an
infringement upon the individuality of man
and the separate experiences of his soul personality.
Fraternally,
RALPH M. LEWIS,
Imperator.

Has Anger a Valu?


A frater, addressing our Forum, asks: Just
what happens to an angry thought? What
effect has it upon the persons organism generally? Can an angry thought be considered
to have a greater speed in transmission than
(continued overleaf)
other thoughts?

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Generally, we have been advised since


early childhood to avoid anger. It has been
made to appear as an emotional weakness,
serving no beneficial cause. Anger is one of
the primary instincts of man and served him
in his evolutionary stage, as we shall see.
With the development of reason, the need
for the function of anger is lessened considerably. With intellect and self-discipline,
the individual usually can realize his desires
equally well, or even more effectively.
Anger functions in a manner that releases
additional energy so that one may further
the pursuit of a desired goal. It is the
hereditary instinct to fight, attack, and destroy. But that motivation has a cause. It
is generally conceded by psychologists that
these elements of anger, fight, and destroy,
are prompted by the frustration of some ob
jective. When something blocks a desire,
such as an appetite or that which we feel is
essential to our welfare, there is engendered
anger toward the cause of the frustration.
The individual seeks to attack the obstruction, to remove it, and, if necessary, to de
stroy it, so as to gain his ends. Consequen tly,
you can say that anger is related to aggression. It furthers the aggressive spirit.
If one were to remain passive or tranquil
when frustrated by opposition, many worthy
causes of which we can all think might not
have been achieved. The anger becomes a
drive, an emotion that compels concerted
action. So-called righteous indignation,
which has ultimately set many wrongs right,
has had anger at its bottom. The passive
person can often be prevailed upon unfairly,
if not actually persecuted, when he does not
resist. Resistance and determination are an
energy drive provided by anger.
There are specific physiological changes
in the body caused by anger. These changes
are quite similar to those caused by such
emotions as fear and disgust and by pain,
the reason being that all of these constitute
a threat to the harmony of the body. A few
of such principal changes are an increased
heartbeat, dilation of the pupils, increased
blood pressure, in crea se in the function of the
adrenal glands, such as a greater secretion
of adrenalin. This latter mobilizes energy
and supports vigorous persistent activity.
It has been stated that the best combat
troops are those that have been trained to

hate, which is a concentration of latent anger


toward a specific thing. Psychological warfare requires the arousing of a national anger
and aggressive spirit toward the established
enemy.
Aroused anger can often be displaced, that
is, not discharged toward the object that
stimulated it. A person may be angry with
another but afraid to express it to him. He
may then discharge this surplus energy to
ward his wife, his friends, his pet animals,
or even by slamming a door or shouting over
the telephone to a fellow employee. Primitive persons and children often give vent to
the surplus energy of anger by kicking inanimate things.
Is anger harmful to us? Yes, particularly
if it has to be repressed and not discharged.
Perhaps an occasional burst of anger does
little harm to the harmony of the body. Frequent violent outbursts are disturbing to the
psychic self and the digestive system, causing one to have ulcers. Furthermore, an in
tense emotion temporarily blocks any effective mental process such as reasoning. We
all know that, in a fit of anger, we do
things that afterward we realize are thoughtless and irrational. Certainly, from the mys
tical aspect, anger binds one to the lower
stratum of the emotions and prevents attaining a high state of consciousness.
As much as possible, we should try by
rational means to remove a frustration, the
cause of anger. However, indignation or a
mild form of anger may be necessary to
stimulate the reason and to compel one to
think of a way to solve his problem. Cer
tainly, we will concur that we are not very
much inclined to make the sacrifice often
necessary to attain some desire if we are not
emotionally stimulated. In fact, most desires
need the fire of an emotion beneath them.
As to whether thoughts had in anger have
a greater acceleration or speed in transmission cannot be stated with any assurance.
There are no demonstrations or evidence to
prove or disprove such a theory. It has,
however, been found, in the Rosicrucian
experiments in telepathy that emotional intensity at the time helps in transmitting a
thought. The emotion required in such tests
was not necessarily one of anger, however.
The excitement of expectation, the thrill of
possible accomplishment, helped. Fear and

love have been known to make telepathic


concentration successful under certain
emergency conditions.
The Russian government has been conducting extensive experiments in the field of
long range telepathy. We have commented
on this subject previously. The Soviet researchers, led by 71-year-old Professor
Leonidovich Vasiliev, are scientists of a
higher caliber. . . . Professor Vasiliev is
of the opinion that in telepathy it is not
the thought but an impression or emotion
that is conveyed, though the thought may
then sometimes be deduced. In fact, in
experiments such as we have conducted at
Rosicrucian Park and which are now being
conducted in Russia, the subject who is to
transmit is asked to have thoughts associated
with the feelings of depression, happiness,
or anger.X
God and the Cosmic
Another question presented at the Forum
during the Rosicrucian Convention was,
What is the difference between God and
that which we cali the Cosmic? This again
concems a matter of definition, as do so
many questions of interest to the student of
Rosicrucian philosophy.
Religin has in many of its basic teachings
attemptedor at least conveyedthe concept
of a god which is no more or less than a
highly developed human being. This, in
technical terms, is referred to as the anthro
pomorphic concept of God; that is, the belief
in God as a man-type being.
Such a belief was created in the minds of
early men when they found that there are
obvious individual differences in the world,
that some men are different from others.
Some seem to have greater abilities in one
form or another. It was natural, then, for
the primitive individual to believe in and
imagine a manlike type of being even greater
than the greatest of men. Therefore, his con
cept of God was that of a man with abilities
and powers which far exceeded those of any
individual.
Religin was based around this concept
and contines to carry that overtone in most
of the popular religions of our day. God is
considered a ruler, a father, a dictator, a
director, a chief, an arbitrator, or one of

many other concepts that are human in their


origin and to which man assigns superhuman
attributes.
As Rosicrucians, we do not attempt to
define God in the same sense that a religin
defines God. This makes it possible for the
individual Rosicrucian to select a religin
of his choice. Since we do not limit the
concept of God by definition, each can accept
his own interpretation. Since man is finite
and God is infinite, it is impossible to adopt
a concept of God that is universal. We as
Rosicrucians, then, use the term, the God
of our hearts. In other words, the God we
conceive is the one that is important to us.
In some religions such a concept is not
readily acceptable because it is believed that
man is not capable of defining God for him
self. We do not believe that our concept of
the God of our hearts is in any way a reflection upon the worthiness or dignity of the
Creator. We believe it is a statement of fact
in that the God of our hearts at this particu
lar moment illustrates our advancement at
this particular time.
Our concept of God will change as we
live in accordance with what we believe to be
divine purpose. As our physical and psychic
attributes evolve, our concept of God will
grow, for God is infinite and His existence
is unlimited. As we evolve, we realize His
unlimited nature. We also realize that our
evolvement can continu into infinity because God, being infinite, can never be fully
appreciated by a limited or finite concept.
The Cosmic is a term which I believe applies not only to God but to all that God has
ordained. We might conceive of God as a
forc that is working toward an ultimate end
or purpose. Since we cannot conceive of God
as infinite, or rather, cannot conceive of any
thing without limitation, then it is impossible
for us to conceive the scope of purpose and
the end that an infinite Being had in designing creation as we witness it.
Therefore, when we observe and reflect
upon creation as a whole and our own indi
vidual environment, we are immediately
faced with many apparently unanswerable
questions. We find that our knowledge is
extremely limited. We are not certain of
the purpose of life. We cannot come to a
complete, satisfactory understanding of the
purpose of the manifestation of good and

evil. There are many questions that are unanswerable to a finite being because that
finite being is dealing with an infinite con
cept. What we can realize, however, is that
God and all the forces that He has put into
manifestation that lead to an end or to a continual evolvement in an infinite area of
existence caused the world to be and maintains it.
If we simplify the concept to an almost
extreme definition, we can say that the
Cosmic is the manifestation of the will of
God. The Cosmic not only is God but is the
purpose of His and our being. It is like winding a clock; as the tightened spring unwinds,
the various mechanisms in the clock are
caused to function. God in this sense wound
the spring of the universe, of all being, and
that spring is the Cosmic. It encompasses
and includes all forces, all that there is in
the universe, and as it theoretically unwinds,
these forces go on. They cannot be modified
or changed because they are a function of
Gods will.
Man lives as one part of this forc. He
is a part of the Cosmic, just as is everything
else, physical and psychic, all of which have
been ordained to serve an over-all cosmic pur
pose. Mans purpose here on earth, as far
as we can perceive it, is to become more and
more aware of his position in the cosmic
scheme. In that way, he relates himself to
his Creator and to the purposes of his Creator, thereby fulfilling his destiny.A
Should We Ask for Things?
A frater from Surrey, England, offers a
seeming paradox for our consideration. How
is one to reconcile the paradox of these two
principies: Thou shalt ask (this may allude
to assistance in some form) and the law of
Karma (as ye sow, so shall ye reap)? Surely
if a person is deserving of help, he will receive it. Or must he ask, also? But there
are those who receive through circumstances
that for which they apparently have not
asked.
There is no real paradox here since asking
is not related directly to the law of Karma.
Karma must be understood as an over-all
universal principie or forc, much like gravity or inertia. It does not act or manifest
with intent but rather acts on all free-state
elements because of its inherent characteris-

tics. There are many things one can do to


forestall the effects of Karma. There are
ways to counteract itor to work with it.
It is said of gravity that everything that
goes up must come down, and it is said of
Karma that good deeds will earn good, and
bad deeds will earn bad. These generalities
will hold true if no inhibiting or counteracting forces intrude. But an apple, for example, will not come down as long as a tree
is holding it up; a balloon will not fall as
long as it is lighter than air; a bird will not
fall as long as it flies; and things that are
shot out of earths gravitational forc altogether will never return.
With Karma, the generalities hold true
only in the simplest situations. Like the
parable of the sower, good seeds sown in
healthy ground will bring forth fruit and
flowers; but good seeds sown on rocky soil,
among the tares, in the wrong season, will
bring nothing in return. Similarly, good
deeds sown in unreceptive environments will
bear no fruit or earn any return. This in
itself is Karmaa natural reaction to a num
ber of causes.
It is not an act alone that determines
Karma but also that which is acted upon.
Many people feel they have earned better
Karma than they now experience. They feel
within themselves that they have led a good
life, and all they want is to have the world
bestow a little good upon them in return.
Neither the world or Karma are bestowers of good, however. They are passive agents
which can only react according to the way
they are acted upon. Man is the active
agent, and he must control the situation from
start to finish if he wishes his seeds to bear
fruit. He must watch where he plants them,
cultvate and nourish them, and finally harvest and store the fruit for lean years.
Parable after parable in religious and
philosophical texts warn man of this state
of affairs. He must realize, too, that leading
a good life is in itself good Karma. Its in
herent satisfactions and optimism are more
than the wealth of the poor in spirit can buy.
Again, the kind of life that is deserving
in terms of human vales is not necessarily
deserving in terms of cosmic or karmic val
es. To compare and illustrate this is subject
enough for many another Forum article.
Sufficient to say here that Karma is a uni
versal principie affecting all men and all

things alike. There is no intelligent direction


associated with it, and what karmic effects
are brought about in life are the result of
corresponding happenings sometime, somewhere.
Often people are caught up in the karmic
effects of social or mass behavior and action.
As a part of society, they are included in the
Karma society earns. It is important, there
fore, that all speak out as individuis; that
they particpate in every possible way in the
decisions and movements of society. Those
who are lethargic to community responsi
bility have no cali to complain when com
munity Karma is experienced.
However, to avoid being an innocent victim of societys Karma, man has the ability,
or potential, to develop his intuitive faculties
and his judgment so as to avert situations in
which he finds himself absolutely voiceless
or powerless. Men can protect themselves
against group Karma to a large extent, either
by infusing a group with positive thought
and action or as a last resort by seeking new
groundnew alliances.
From the foregoing, it may be seen that
Karma, as such, is not related to the prin
cipie of asking or petitioning the Cosmic for
aid. Acting upon the world is mars respon
sibility. Asking for aid and direction is part
of that responsibility. Asking is a part
of deserving. Too many people dont ask
enough. This very excellent means of getting information is rejected time and again
in favor of trial and error. It has been said
that only idiots and wise men ask questions;
the idiot because he has to, the wise man
because he wants to know. All others refrain
for fear that asking will betray their ignorance.
Thus petitioning the Cosmic for aid and
information is incumbent upon man for his
personal progress and evolvement. The
knowledge and power he gains thus are his
greatest assets in laying a foundation that
will resist the negative effects of Karma that
come from ignorance and misjudgment.B
Karma and the Individual
It is safe to say that whenever a group of
Rosicrucians come together at a Rosicrucian
rally, a Rosicrucian convention, or at convocations of lodges, chapters, and pronaoi, the
subject of Karma is discussed at one time or

another. This subject is intriguing because


it is a manifestation that has to do with our
present circumstances; also, it is a point of
relationship between our past, present, and
future. Nevertheless, Karma is a word that
is given many meanings. In fact, to a certain
degree, we each choose to arrive at our own
beliefs in regard to Karma.
Since the subject is so vast, it is impossible
fully to satisfy everyones thinking in a discussion of the subject; but it is important for
every individual who is seriously studying
the field of philosophy and occult phenomena
to bear in mind that Karma is not necessarily a negative condition. Neither is it a
condition that exists for the purpose of causing us either good or bad fortune.
Karma, if we consider the word technically, should be considered an effectnot a
cause. It is not the cause of any of todays
experiences, be they pleasurable or unpleas
ant. Rather, all that we experience in our
lives is, in one degree or another, a part of
our Karma. In other words, our lives as they
are at the present moment are an effect of
Karma, rather than a cause of it.
The basis of the law of Karma is the prin
cipie that there is in the universe a certain
balance between cause and effect. For every
condition that exists, there are preceding
conditions that contributed to its manifesta
tion. In other words, there seems to beat
least from the standpoint of mans ability to
understand and perceivea balance in nature
and the Cosmic. If man is to live to the fullest extent of his abilities and to be harmoniously related to the circumstances and
pressures about him; then it is his purpose
and responsibility to try to maintain balance
with all forces with which he is affected or
placed in contact.
A simple scales is an example of this bal
ance. The balance-type scales is usually two
objects hung from a solid object. When the
weights on each side are equalized, the solid
part of the scales will be level, in other
words, will be in balance. If there are a
number of weights on one side totalling the
weight on the other side, this balance con
tines; but if we disturb the weights, then
we also disturb the balance. Remove a
weight from one side, and that side goes
up while the other goes down until another
area of balance is reached. In other words,

nature tends to arrive at a point of balance,


just as water arrives at a certain level when
it runs free.
The effect of removing the weight causes
a new adjustment in the scales; and so it is
in human life. The thoughts and actions that
have been ours in this and previous lives
are the total weights that cause us to be in
a certain relationship of balance with the
rest of environment and with the Cosmic.
When we perform any act, we are adding
to the effects of our own volition. If, for
example, my finger is moved to a position
where it is in contact with the fame of a
lighted candle; then the flesh will be burned,
and as a result of the burning, the sensation
of pain will be created in my finger. It is a
simple, physical law that damage to tissue
in the human body creates pain. Therefore,
when mans finger touches a hot object or
comes in contact with a fame, pain will im
media tely cause a reaction to impel him to
withdraw the partthat is, the fingerfrom
the area where pain and damage to the tissue
of the body are taking place.
Now, the fame, as I have stated, is a
physical phenomenon. It does not think to
punish us. The burn and consequent pain
are purely effects of the cause, human tissue
being placed in contact with a condition producing deteriora tion and pain.
This same principie can be extended to
in elude the whole concept of Karma. Karma
is the total sum of all our experience. All
the thoughts that I think and the acts that
I perform lead to the creation of my total
individuality and my total experience. If
I perform an act that is detrimental, then the
effect of that performance will be something
that I will have to experience and carry
with me.
To return to my simple illustration, if I
burn my finger, I am going to have to allow
nature, along with whatever help I can give
it, to heal the damaged tissue and re-establish
a state of balance and harmony where pain
will no longer exist. Merely regretting that
I burned my finger will not solve the problem. The physical course of events will have
to take place. Therefore, we experience
Karma because of all past acts and experi
ences, from which, we might say, we are now
reaching a healing state. The errors and
wrong thinking that have been a part of our
experience are being taken care of in a proc

ess that will bring about a renewal of har


mony and balance.
In my illustrations, I have referred to
conditions that cause inconvenience, discom
fort, and pain. It is this inclination to use
such ideas and experiences that has created
the erroneous concept of Karma as a negative
condition. We have even used the term to
bear our Karma. Actually, we should consider Karma not in the category of a cross
to bear but rather as experience by which
we can grow.
Have you ever stopped to itemize or consider all the events in life which have been
pleasurable and which you have enjoyed?
They are also a part of Karma, conditions
and situations created by right thinking and
living. Life as each individual experiences
it tends toward balance. The experience of
today is based upon our acceptance and use
of what has taken place before. We have to
cope with our environment because there are
factors in it that lead to evolvement. To
the degree that we cope with them, we are
producing causes that will be the Karma of
tomorrow.
If we were perfect, we wouldnt have to
be incarnated in this particular condition and
circumstance. We should be willing to ac
cept our Karma and accept our lives as they
exist at the present time because in attempting to understand them we are contributing
to our environment. We are experiencing a
healing process in which the scars created
in the past are being corrected, and, by
accepting these circumstances of the moment,
we are placing ourselves in a closer and
more harmonious relationship with our
physical environment and with the Cosmic.
Reincamation is the concept of mans liv
ing soul going through many series of experi
ences under different circumstances. We can
learn to control the present circumstances
and by controlling them have a certain con
trol over the future. The past is completed.
The Karma we now experience is the result
of that past. Since we cannot correct what
has aiready been, it is only logical that we
should try to live on such harmonious terms
with our present circumstances that we will
create for ourselves better effectsthat is,
better Karma, better circumstancesfor the
future.
We cannot always be right. Errors of
judgment will cause us to make mistakes, but

in making them we should attempt to understand that the process of correcting our
past errors through our present living is an
important privilege, allowing us to relate
ourselves more closely to the harmony that
is within the Cosmic.A
Should We Eat Meat?
A soror from Ohio takes issue with a statement intended to prove that man should eat
meat. She states: The argument that a type
of tooth indicates man should eat meat appears weak to me. Man is evolving. These
teeth havent changed yet. And they can
tear other things besides meat.
What is derived from the eating of meat
which cannot be obtained from other sources
since everything comes from the earth and
atmosphere, any way?7
This is one of the most recurring of Forum
questions, and it has been dealt with before
in relation to the comparative valu of meat
and vegetable diets, or in relation to its
moral and ethical vales. Since the question
is so basic and since it poses a kind of argu
ment that is not confined to this subject only,
I think it would serve a good purpose to
analyze the question from the standpoint of
good argument and logic.
It isnt difficult to concur with the sorors
points. The argument that a type of tooth
indicates man should eat meat is weak. A
type of tooth may indicate that man can
eat meat or that meat-eating entered into his
evolutionary processes, but that it dictates
what he should eat is certainly questionable.
Nutrition-wise, it has been shown by
countless persons that a meat diet is not
essential to health. Vegetarians, depending
upon the kind of diet they choose, progress
as well as meat-eating humans in matters of
health and vitality.
In the sorors next point, we can concur
to this extent, that the sources of all foods
are in the earth and atmosphere. To a cer
tain extent, man could take in so-called pur
elements and convert them directly into the
substance of his own body. It has recently
been demonstrated that certain bacteria could
be fed and sustained with a stream of electrons, which is about as direct a conversin
of energy as is possible. These are possibilities for the future. There may be a day
when men will no longer eat meat.

For the present, the question of direct con


versin of vegetable matter into the physical
system of a human being cannot be answered
solely on the basis that all foodstuffs come
from the earth and atmosphere; or can it
be simply asked: What is to be derived from
meat that cannot be obtained from other
sources? It isnt alone the basic substances of
nature that are important to diet, but also
the arrangement of these substances in rela
tion to the chemistry of each organism.
Grass and hay are easily digested by
horses and cows, and are converted into ani
mal flesh through their particular body chem
istry and conversin systems. This could
hardly be done by human chemistry or that
of even more carnivorous beasts, such as the
dog, cat, lion, etc. These organisms devel
oped on the basis of other organisms, making
a preliminary conversin of basic substances
into their own systems and converting them
again into the system of the carnivorous
organism.
Sunlight, air, water, and minerals are
converted into green vegetation, which in
turn is converted into flesh through the digestive systems of many animals. These
basic elements could conceivably be con
verted directly into animal flesh, but this is
not the case now. This biological process has
been going on since the beginning of time,
with one form of life giving way to another.
Biologically speaking, the eating of meat is
thus natural to man and to other creatures,
as well.
Behind the meat-vegetable controversy is
something deeper than biological factors. It
is the valu that we as humans place upon
different forms of lifeupon different kinds
of organisms. The objection of many vege
tarians to meat eating is that man kills other
creatures for food. This places him on the
level of lower animals. It lowers his stature
spiritually and acts negatively on his physi
cal system.
Such objections are made thoughtlessly
and on a purely emotional level, for in the
Cosmic sense one form of life has no less
valu than another. Each has an equal right
to express itself. Why is it less spiritual to
kill a cow than a fly? Why are fish not
accorded the same status as pigs? Why are
magnificent trees hewn and flowers plucked
without so much as a thought to the taking
of a life? The continuous conversin of

forms, living or inanimate, is part and parcel


of the nature of being.
It is in intent that man raises or lowers
himself spiritually. It is in intent that he
can be affected negatively or positively by
the foods he eats. Mental and emotional
states have a lot more to do with sustenance
and health than is generally recognized. It
is by his attitude of appreciation and consid
eration for the continuous interchange of
life forms about him that man determines
his spiritual state. As with so many other
things in life, its not so much what a person
does as it is how he does it that counts.B
Physical and Psychic Manifestations
At the Forum conducted as a part of the
Rosicrucian Convention program, the ques
tion was asked: How does one distinguish
between a physical and a psychic manifes
tation?
The tendency on the part of every indi
vidual to try to define or draw a line of
demarcation between two different entities,
functions, or manifestations is both an asset
and a liability. We are obviously better off
when we are certain of the meaning of all
words, phrases, or concepts which we discuss.
On the other hand, if we insist on definition
to an extreme extent, we are apt to limit
certain ideas or forc their meaning into the
limita tion of our own thinking.
Finite thinking is limited by the ability
and concepts of the individual doing the
thinking. Therefore, when we draw a definite line that limits the meaning of a con
cept, we are in a sense restricting that
meaning to the limitation of either our own
or someone elses scope of knowledge and
understanding. Outside the finitethat is,
in the infinite conceptthere needs to be no
definition. If, as a means of illustration, we
may personify God, we can say that for God
there are no definitions. God, being infinite
and unlimited, does not need to establish any
artificial lines of limitation.
Whenever we define, we limit the mean
ing of what we define; but since the concept
of God Himself is infinite and limitless, we
cannot conceive of Him as being restricted
to any limitation. God has in the widest
sense of meaning created energies and forces
that exist and manifest in both a physical and

a psychic world; but in the concept of God


we find no distinction between the two.
This principie can be illustrated at a
physical level. For example, we know that
sound is a form of vibration carried in the
atmosphere or by some other mdium. We
also know that we are equipped with the
perceptive apparatus to change these vibrations in the process of perceiving them
through the physical ear into sounds that
we distinguish as the result of experience.
We can tell the difieren ce between certain
sounds.
We can assign meaning to sounds that we
hear, and in that way in a sense adjust or
adapt ourselves to the perception of different
levels of sound. Different types of auditory
perception include sounds such as whistles,
bells, music, and words that constitute a
vocabulary. Through our association of
sound with meaning, we are better able to
deal intelligently with our fellow human
beings and adjust to the environment in
which we live.
In this area of vibrations that constitutes
the range of sound, we find that our ears,
being of a physical nature, are limited. We
perceive only a certain section of the vibra
tions that produce sound. We know, for ex
ample, that the human range of sound covers
a certain area if it is normal. We are able
to perceive sound from a certain level of
low tones to certain high pitches.
Not too long ago, there was made available on the market a whistle to be used for
calling ones dog. This whistle looks similar
to any other that is made to function by the
pressure of air blown from the mouth, but
when this particular whistle is blown, as far
as the human ear is concemed, no sound is
emitted. However, a dog hears the sound.
This would indicate that the dog has the
ability to perceive sounds that lie outside
the range of human hearing. In other words,
the scale of vibrations that can be perceived
by a dog are higher at one end of the scale
or, we might say, more extensivethan is
the range of human hearing. This same fact
applies to other forms of life. For example,
it is believed by some biologists that bats are
able to hear echoes between themselves and
solid objects and, therefore, are able to guide
their flight in solid darkness because of the
sounds they hear.

The principie which I am illustrating


here is that what we normally conceive as
physical manifestations are simply those that
are limited by our ability to perceive them.
The sound of an ordinary whistle, audible
to the human being, is at one vibratory rate.
We increase that rate to the point where it
cannot be heard by a human being but can
be heard by a dog, and still it is a whistle.
There is no fundamental difference except
in the rate of vibrations.
If we are to conclude that only manifes
tations that can be perceived by the human
senses are physical manifestations, then we
would have to conclude also that a dog is
more psychic than man. Such a conclusin,
however, is incomplete and does not quite
cover the situation.
The fact that this sound can be perceived
by a dog illustrates that although a sound
may be inaudible to the human being, that
is, simply beyond his capacity, it is not a
category of sound distinct from those which
the human being easily perceives.
We can carry this idea further and state,
as we are taught in our monographs, that
everything that exists is the result of vibra
tions brought into effect or manifestation as
a part of the original Creative forc of the
universe. Those which we can perceive with
our physical senses are what we normally
classify as physical manifestations. Those
which we do not perceive with our physical
senses, man is tempted to place in the cate
gory of the psychic.
This shows, however, how unsatisfactory
such a definition or line of demarcation can
be. Many of the things which we cannot
perceive with our physical senses we refer to
as psychic simply because of our own conclusions and experiences. The vibrations
that lie beyond the physical human faculties
may all be considered to be psychic if man
concludes that the realm of physical mani
festations lies within the area of physical
perception.
To attempt to state when vibrations cease
to be physical and become psychic would be
an even more difficult area of definition.
Since we know through experiences such as
those I have outlined in this discussion that
there are physical vibrations not perceptible
to the human being, it is not logical to state
that those which we do not perceive physically are psychic.

As a matter of convenience, we might say,


when we consider the higher vibratory scale,
that man perceives a lower rate of vibrations.
This is an artificial definition, however. In
that sense, we might say further that the
higher vibrations reach into what might be
called the psychic area; and, that as man is
able to sharpen his sense of perception either
through the physical senses, the sense of
intuition, or what is commonly called the
sixth sense, his concepts advance into a psy
chic area. What is physical and what is
psychic, then, is more or less a man-made
definition. If I receive an impression intuitively and not through my physical senses,
I am inclined to believe that it is a psychic
impression; but, actually, its source must
have been the same as that which created
the vibrations which I perceive through my
physical senses.
There is only one way man can be assured
of the validity of the impressions that come
into his consciousness from his inner self,
through the channels of the subjective con
sciousness and the un conscious mind: That
is by experience. If man will listen to the
still, small voice of his inner self, he will
gradually cultivate the ability to receive im
pressions that come from sources outside, or,
we might better say, beyond the area nor
mally perceived by the physical senses.
Psychic impressions prove themselves by
their validity. We can, of course, use our
imaginations and believe that we have re
ceived impressions of various kinds; but we
can prove the validity of psychic impres
sions by observing the results of our use of
them.
Early in our teachings, we give experi
ments to sharpen and develop the intuitive
ability that we have. This can become our
sixth sense. By continuing those experiments
and by depending upon the validity of such
impressions, we develop them to a higher
degree. It is only, then, in the final analysis,
by experience and conscientious application
to the laws of human understanding that we
gain a better insight into the workings of the
Cosmic.A
Self-Consciousness After Trans tion
A frater from Michigan refers to the text
of a Rosicrucian publica tion wherein it states,
in effect, that self-consciousness occurs when
a living entity possesses an organism cap-

able of distinguishing between things external


and the self, such as a human body. His
question is, then, to what degree does the
human soul experience self-consciousness
after transition?
Upon transition, a soul-personality merges
once again with the universal soul, or the
Cosmic. It does not lose identity, as such,
but it loses the sense of realization as we
know it on the objective plae. It is difficult
to depict the state of the soul-personality on
the cosmic plae, for it in no way can be
compared to the state of consciousness with
which we are familiar while incarnate in
the physical body. Certainly it has no means
of comparisonno objectsno separateness
not even timeall of which are necessary for
self-realization.
It is incumbent upon the student of mys
ticism to take the cosmic viewpoint on this
subject. We hold that time and space are
conditions of objective existencethat they
are a part of the great illusion of the world
we realizethat, in fact, they have no actual
existence. Since time is defined as the duration of consciousness, it follows that where
no time exists, no consciousness exists. In
the infinite, all is instantaneous. As far as
the individual is concerned, the time be
tween transition and rebirth can be com
pared to the time between falling asleep and
awakening in the morning. One minute you
are asleep and the next the alarm is ringing.
This comparison is even more dramatically
illustrated by those who are in a coma or
who enter decompression chambers for vari
ous experiments. In these cases, individuis
usually lapse into unconsciousness in the
midst of normal activities. When they awakenwhether it be three minutes or three
months laterthey continu the activities
with which they were previously engaged as
though there had been no time interval
whatsoever.
Thus, as far as the individual is concerned,
there is no long passage of time between
states of consciousness. There is no waiting.
no deliberating, no sense of loss of the
tangible.
The loss of a condition or status such as
self-consciousness should not be confused
with the loss of Self, however. Simply because Self has no means of realization after
transition does not mean that it itself is lost.
Here we may compare Self to a drop of

water, which by itself has individuality


apart from all other things around it. When
merged with a large body of water, it loses
any sense of individuality, for it has given
this up to the individuality of the larger unit.
Nevertheless, the drop of water contines to
exist and at any moment could be thrown
from the sea and again experience indi
viduality.
The life forces that make up the essence
of what is characteristically you will always
seek and find expression in new but related
forms. It is in these forms that self-conscious
ness is achieved. Self-consciousness is to you
a continuing statea world without end. You
can know no other.B

Is There A Birth for A Death?


A frater from Nigeria asks this question:
Do births equal the number of deaths?
In this question, the frater refers to the
polemic discussion of new souls. Are there
as many souls now as there were at the
dawn of creation, or are new souls entering
upon the stage of conscious existence at all
times?
Here again we must refer members to the
basic Rosicrucian concept of soul. There are
no separate souls, but only the one, universal
Soul of God which manifests in each living
being. This great forc will express itself
whenever and wherever there is a vehicle
to carry such expression. Such a vehicle is
man, and man with soul and body becomes
an identity we cali Self, a soul-personality,
and it is this personality which evolves and
changes.
The expression of soul, then, is not determined by any given number of segments
into which it can divide but rather by the
number of physical vehicles through which
it can assume identity.
If we agree with the tenets of the theory
of evolution of the physical world, we assume
that at one time there were no soul-personalities manifesting on the earth plae, and
that when man first emerged as an identity,
as a soul-personality, he was few in number.
It is true that the earth may have had
popula tion explosions before; that once there
may have been as many people on earth as
there now are; that this state of things may
have occurred periodically over the course
of a million or more years. It is true that

we do not know exactly how many people


lived on earth in past eras at any given time
after the ascent of man, but it is still a safe
assumption that there was a beginning point
from which human population grew from
few to many.
It is also true that soul-personalities may
be manifesting throughout the universe; and
though earths population may vary, the
total number of expressions throughout the
universe may still be static. This may be;
but it doesnt have to be in order to meet the
Rosicrucian definition of soul and soul-per
sonality. We do not have to account for
any specific number of soul expressions.
Electricity is similar in its expression. It
is conceived to be as universal as soul. It
expresses itself where and when motors,
lamps, or other vehicles are evolved or provided for it. If there are none, electricity
contines to exist. We might say, perhaps
tritely, that we need not replace every
burned out light bulb with a new one. or
is there a necessity for a new birth for every
transition of a human being.R
Restoring Lives and Souls
A frater from Connecticut asks to address
our Forum. He says: This question comes
to mind after having read several times that
Russian medical science has been able to re
store life to bodies after transition, providing
only that the last breath has not left the
body for too long a period. We understand
that the soul leaves the body with the passing of the last breath of life. Then, should
these Russian reports be true, how can we
account for the belief that souls never leave
the Divine plae except to reincarnate into a
new body or a newborn infant? It would
please me to have the opinion of the Forum
regarding this.
There is considerable controversy arising
today in connection with attempts to restore
life immediately following the authoritative
pronouncement that death or transition has
occurred. To many, such experimenta tion
comes as a new ven ture of science. The fact
of the matter is that, since antiquity, man
has endeavored to bring the dead to life.
Among primitive and early civilizations
various conjurations of a religio-magical na
ture have been practiced with the hope that
theurgical return to life would be accom-

plished. During the early advent of chem


istry, alchemical elixirs and balms were
used upon the dead, combined with the use
of incantations, to resurrect them. The
hagiography of many religionsas the
Christian Bible, for examplecontains references to the resurrection, by their Messiahs
or prophets, of those who had died.
Has man then lost this exalted power or
the art of resurrecting the dead? Undoubtedly, many of the historical references to the
restoring of life were due to ignorance of
the actual condition of the presumed corpse.
It is the opinion of many historians and
thoughtful investigators of such accounts
that perhaps a number of the persons were
actually in a state of catalepsy. In such
state many of the characteristics common to
death are apparent. There is a complete loss
of consciousness and immunity to pain.
There is often a muscular rigidity that corresponds to rigor mortis. There appears, as
well, to be a cessation of organic functions.
It is very difficult, if not impossible, for the
untrained layman to detect any respiration
or pulsation of the heart. Such person may
remain in a condition of suspended animation for hours, even days, and then regain all
his normal functions. The effect of such a
phenomenon upon superstitious and uninformed minds is the equivalent of the
resurrection of the dead. Probably, many
unfortunate persons may have been victims
of this ignorance and, unknowingly, buried
alive.
Such experimentation has always run the
gamut of religious opposition. Attempts to
restore life or to resurrect the dead were con
sidered a trespassing upon divine prerogative,
or at least an interference with spiritual pur
pose. Early experiments were publicly condemned and held up to ridicule. This prejudice or catering to religious aversin is extant
today, even in the editorials of the newspapers. A physiologist and medical physician
connected with one of the large universities
of California has for some time been experimenting on restoring the life of dogs a few
minutes after there was evidence that they
were dead. He and his colleagues claim suc
cess for their experiments. There are other
physicians who dispute the claims that the
dogs had actually died. However, the latter
were not in opposition to the experimen
tation.
(continued overleaf)

The reason for the scientific attempts


was to develop methods of restoring life to
human beings who had been accidentally
electrocuted or asphyxiated. A condemned
person, a murderer, recently requested this
physician, in the interests of his project, to
attempt to restore his life after he would be
executed in the California State Penitentiary.
This would have provided the first human
subject. The warden objected upon the
grounds that legal complications would
arise if the experiment proved a success and
the prisoner lived. A local newspaper edi
torial, pandering to the religious scruples and
bias of its readers, said that perhaps an at
tempt should be made just to prove how
futile and ridiculous were the experiments
in restoring life. Then the editorial stated
that attempts should be made to prevent any
further activities along this line. It implied
that such ventures were shocking to the
sensibilities of its orthodox illiberal-minded
subscribers.
What about the philosophical aspect of
such experiments? We are taught in our
Rosicrucian work that the Vital Life Forc
is that which makes matter animate. To be
more specific, we quote the Rosicrucian Man
ual, to wit: It has naught to do with spirit
energy, which pervades all space and which
does remain in the human body and is active
after transition, and which also exists in all
living matter, whether conscious or not. The
Vital Life Forc is from the same source as
all energy, but is of a distinct and different
rate from that which constitutes spirit energy
and soul energy. In this brief form the
subject may seem complicated. Without repeating the entire presentation of the monographs, we shall sketch the relationship of
the various elements, soul, spirit energy, and
Vital Life Forc.
In the monographs the word nous is given
us. It is declared to be the universal Creative
forc. Obviously, then, it is infinite in its
nature. As a result of it, all things have ex
istence. It is the sum total of all laws in the
Cosmic and, therefore, is the active forc of
the cosmic mind. Another ame for this
nous would be the Universal Soul. Nous is
a binary forc; that is, it consists of two
polarities, a positive undulating vibratory
energy and a negative energy. The positive
polarity manifests in an infinite unlimited
sense. This positive polarity has, as its

principal attribute, the Vital Life Forc


the energy of life.
The negative polarity of nous is spirit
energy, that energy which underlies matter
and results in those manifestations which,
in physics, we know as electrons, atoms, and
molecular mass of matter. The positive vi
brations, however, must unite with the spirit
energy of matter before the Vital Life Forc
manifests and causes the matter to become
animate.
Here, then, we have an example of the
law of the triangle. The duality of the posi
tive and negative polarities unite to produce
the third condition, the living conscious be
ing. In man, when the Vital Life Forc
enters the body, he becomes not only alive
but a conscious being, in other words, a soul.
The positive polarity of nous, the Vital Life
Forc, carries with it the mind or essence of
the Universal Soul. Therefore, when the
Vital Life Forc manifests in a material substance, such as the body of man, it becomes,
as has been stated, a living conscious soul.
How does the Vital Life Forc enter the
material substance which we cali body? Its
ethereal positive vibrations are taken into the
lungs with the air that we breathe. It is the
air that carries this subtle forc which makes
man not only alive but a conscious being and
imbues him with the Divine Intelligence of
nous or the Universal Soul. We further
know, from a study of our Rosicrucian ontology, that one becomes a living soul with the
first breath of life.
Does this contradict the physiological fact
that the unbom child is alive in the womb
of the mother? Not at all. Admittedly, the
child is alive before birth. The cells of its
body are imbued with the Vital Life Forc.
Then, does it not have a soul according to
the above explanation, if Vital Life Forc
and soul are related? The answer is yes?
with important qualifications. The soul of
the unborn child is but an extensin of its
mothers soul-personality. The Vital Life
Forc of the unborn child is received through
the air brought into the lungs of its mother.
The child does not express a separate con
sciousness and soul-personality until it takes
its own independent breath at birth.
What occurs then at transition? Does the
soul leave the body? The answer is yes
and no, paradoxical as that may seem.
Since breathing has ceased, no more of the

Vital Life Forc and positive qualities which


create soul consciousness in a body are being
received. Therefore, the soul can no longer
function in that body as it would during
normal life. However, with the cessation of
respiration, the cells of the body do not all
immediately expire, as we know from physiological and biological research. Some of
the Vital Life Forc remains active in the
nuclei of the cells for hours after the body
has been pronounced dead. The soul then is
in an intermediary State. It is out of the
body and yet it retains a partial connection
with it by means of what is known, mystically, as the Silver Cord. The psychic self or
soul hovers between the cosmic plae and
the body. For all normal purposes, the soul
has left the body; yet its influence over the
body has not been severed. It is like a person who stops just outside his home, closing
the door behind him but keeping his hand
upon the doorknob for a few seconds before
walking away.
The Rosicrucian teachings recognize the
phenomenon of the Silver Cord, the lingering connection between the soul and the
Vital Life Forc remaining in a body. In
fact, in our funeral ritual instructions, it is
requested that, wherever possible, cremation
or burial should not occur until a period of
seven days has elapsed after transition. According to tradition, the Silver Cord has then
been completely severed and the soul finally
released from its bond with the body.
The restoring of life within a short time
after what is called death is a strong possibility. It should be encouraged. If, by physiological means, artificial respiration can be
induced and the blood caused to circuate
before the cell structure has deteriorated and
the vibratory form of the body has been
drastically altered, the functions of life can
be restored. The cells will be so rejuvenated that full soul consciousness would return within the body. The Silver Cord
would be drawn in and the psychic body
would return to the physical one, never having lost its connection. In restoration of life
as described above, the soul-personality
would be the same as before the so-called
transition occurred.
It is regrettable to say that some religious
sects, Christian, as well as others, actually
fight such an advance by Science only because it disturbs their religious theories.

To them, there is no relationship between


Soul and Vital Life Forc. Further, the soul
is considered by them as a separate entity
that has certain arbitrary powers. In death,
therefore, they believe the soul would leave
immediately, regardless of the physical condition of the body. The restoration of life
would create an embarrassing impasse
which would contradict their principies by
leaving the living body a kind of soulless
being. This would necessitate a change of
their theological concepts with respect to the
doctrine of eschatology, the ends of human
existence. Here again we see an example of
an unprogressive religious spirit opposing the
advancement of knowledge. The fact that
the Rosicrucian teachings are flexible enough
to meet scientific trends and to be consistent
with new knowledge and new application of
the cosmic laws should be accepted as testimony of their reliability.X

Bringing Others Into AMORC


A frater of Eire, addressing our Forum,
says: Those of us who desire to study mystical philosophy and develop our inner selves
presumably have reached a high stage of
development in a previous existence. It seems
to follow from that, that all of those who
have no interest whatsoever in mysticism or
a higher spiritual life are at a very low stage
of development. Is there any point in trying
to show them the Rosicrucian viewpoint,
then, since it may be purely above and beyond their present understanding? Or is this
presumptuous? Must we presume that the
majority are unaware of the greater truths
and in many cases need only to have their
understanding awakened?
There are certain persons who mystically
and psychologically are definitely not prepared to receive the Rosicrucian philosophy.
It is not that they do not have the intellect
to comprehend. In fact, they may be highly
intelligent and well educated in a specific
profession. However, they may be so attached to a religious faith in which they have
been reared as to cise their minds intentionally in an attitude of misplaced loyalty toward any conceptions contrary to what they
have been taught. They simply will not
tolerate ideas that do not correspond to their
traditional or habitual beliefs in spiritual
matters. Yet, paradoxically, they may be

very liberal with regard to any new or different knowledge related to their professions.
Such persons are intolerant, not because
they do not affiliate with AMORC, but because they cise their minds to any thought
with which they are not familiar. Such an
attitude of mind, of course, is contrary to the
very precepts of mysticism and metaphysics,
which concern the enlightenment of man. If
one is certain that they are of that type, it is
useless to try to induce them to read Rosicrucian literature or discuss the subject.
It must not be accepted, however, that
when a person is not tolerant or susceptible
to Rosicrucian or mystical philosophy, he or
she will always be so. Most of us can look
back upon our own lives and recall when we
would have rejected any approach to the
Rosicrucian philosophy. In fact, years ago
some of us may have once turned down the
invitation to affiliate with AMORC. Now we
regret the loss of time before there was a
change of mind. Therefore, a friend who
displays no interest after a proper approach
about the Rosicrucian Order should be contacted again on the same subject two or five
years later.
Should we wait until a person evinces a
direct interest in the Order before we speak
to him about it? No, we must be more aggressive. We must be crusaders. In the first
place, many would not know we are Rosicrucians unless we identified ourselves and
spoke of the Order. The member of AMORC
who has not the courage of his convictions to
reveal that he is a member and to be proud
of it should resign. Not only is he not of any
real valu and support to the Order, but
membership in the AMORC can be of little
help to him. Only when one is proud of his
affiliation and has confidence in what he
studies can he then practice and apply the
teachings successfully.
There are two general ways to bring the
AMORC to the attention of the nonmember:
These are the active and passive programs.
The active requires taking the initiative and
speaking about the Order, determinedly trying to engage the interest of others you think
may be worthy to come into the Order. This
can be accomplished in many ways, a few of
which can be mentioned here.
We all have acquaintances, those whom
we meet quite regularly and have the opportunity of engaging in conversations of lengths

varying from three or four minutes to a


much longer period. If we are observant,
we learn from even a casual conversation
what their dominant interests are. Certain
questions can be asked that reveal their
thinking and character.
For example, we can ask an acquaintance
about his opinion on paramount topics of the
day that appear in the press. Then, with a
little skill, the subject can be led around
gradually to a mystical or metaphysical one.
At that time, we can express an opinion
upon that and ask what the other thinks
of the matter. If he is in sympathy with our
ideas, then it is possible to advance more
deeply into the subject. We can say eventually that we enjoyed reading about the sub
ject in the Rosicrucian Digest. This, then,
may elicit the question as to what the Rosi
crucian Digest is. Obviously, then, this opens
the door to tell about AMORC and to lend
the Rosicrucian Digest or, better still, to have
the Mstery of Life booklet sent to the ac
quaintance.
This kind of approach will reveal the
thoughts of many having a philosophical and
mystical bent of mind. It is necessary, how
ever, that as a member of AMORC you be
thoroughly conversant with what the Order
is and is not. Unfortunately, many Rosicrucians make claims about AMORC and say
things in their enthusiasm that are really
absurd. As a result, they lose the interest
of the prospective member and very often
damage the Rosicrucian Order by their
inane remarks.
The little booklet Who and What Are the
Rosicrucians is an excellent one to acquaint
you with facts about the Rosicrucian Order.
It is not intended to give to another for the
purpose of inviting him to affiliate. Rather,
it is a booklet of facts and statistics that will
help you as a member to explain AMORC
intelligently. The best literature to give to
the interested party or inquirer is the Mastery of Life. It is completely informative
and presents the Order in a way to appeal
to the inquiring mind. If you do not have
the booklet Who and What Are the Rosicru
cians, you may, of course, obtain a few copies
free by addressing the Rosicrucian Inquiry
Department, Rosicrucian Park, San Jos,
California 95114. If you will kindly endose
a few postage stamps to assist in the cost of
mailing them, it will be appreciated.

As for the booklet, The M a s te r y of Life,


if you believe a person should have this
booklet, just send his ame and address to
the aforesaid Inquiry Department, and the
booklet will be sent without cost. Your ame
need not be mentioned to the recipient.
Other active ways of acquainting people
with the Order are to address groups, clubs,
or fraternities with which you are connected.
If you have had speaking experience and
have an opportunity to address an assembly,
we will furnish you with a discourse for the
purpose. You then can make notes from it
so as to give it in your own way. You, of
course, must judge what group to address
and what are the proper time and place.
Allow a months time for writing for, receiving the discourse, and studying and preparing for its presentation. If you live overseas
or in a distant country, further time must
be allowed. This, of course, will not be sent
to you air mail unless you send the additional
postage or postal coupons for that purpose.
The passive way to help interest others is
to place literature where it may be seen by
many people. Out of every number, a percentage are interested sufficiently to pick up
a leaflet and read it leisurely. Of course,
there are certain places where the interests
of the people are more conducive to study,
as in public libraries, reading rooms, and
bookstores. Also, where you work, transpor
taron facilities, as well as beauty parlors,
doctors and dentists offices afford excellent
places to leave literature.
You may obtain from the Rosicrucian In
quiry Department a free booklet entitled,
Things You Can Do to Help. This specifically outlines the simple things you can do to
arouse interest and to gain fellow members.
You may have a packet of free literature for
distribution by just writing to the Rosicru
cian Inquiry Department and asking for
Rosicrucian literature to distribute.
Also, do you have available one or more
application forms for membership? After
discussion, when you find that a person is
interested, is the psychological moment to
extend to him or her the application as an
invita tion to affiliate. Further, in your daily
travels, do you carry in your pocket, purse,
or briefcase a few leaflets about AMORC?
If not, why not?X

Knowing the Inner Self


A frater of New York, addressing our
Forum, says: I have a question based
upon the following quotations from the Rosi
crucian Code of Life, appearing in the
Rosicrucian Manual: Look not upon the
changing character of the outer self, but discover the real self within. My question now
is, How can I discover the real self within?
What specific trait must I look for in order
to know if the inner self is manifesting
through the outer self of a particular person?
First, we must know what constitutes the
qualities or characteristics of the inner self
so that they may be recognized. Ordinarily,
we may refer to the inner self as the personality. It is distinguished from character,
and yet it has a relationship to it. The inner
self constitutes your convictions, your moral
sense, as well as your sentiments and higher
emotions, such as compassion, a sense of
justice, and so on.
The inner self, as experienced by us, is
what is commonly called conscience and
ideis. It is the intelligence of the soul forc
within as it is interpreted and expressed by
us. The personality is but an expression of
the soul forc within us. Consequently, the
personality of each individual differs according to his response to these immanent urges
of the soul forc within.
Since some personalities are perverse,
cruel, and immoral, how can we say that
they are related to the inner self? The inner
self in its pur essence is cosmically alike in
all human beings because it is of the uni
versal soul forc. But such is not our per
sonal inner self. The way we inwardly feel
about our experiences and evalate them
constitutes our particular inner self. We
speak about evolving the soul-personality. If
this personality, this expression of the uni
versal soul essence, were the same and per
fect in each of us, there would be no need
for evolving or developing it.
The character of an individual is the be
havior which he adopts to conform to his
personality. We pattern our lives according
to our innermost feelings and thoughts. We
establish restraints and limitations, or, conversely, we give free vent to ourselves with
out any form of self-discipline.
Often many of us do not express our inner

self fully because we have urges, feelings,


and inclinations of it which in the objective
sense mystify us. We are not quite certain
in which direction these impulses tend to
propel us. In other words, many of us are
really strangers to ourselves. Sometimes we
are impelled by the universal soul forc subconsciously, without any associated ideas,
that is, without an understanding of the
motiva tion. Consequently, we may try to
formlate some idea and a subsequent course
of action which we believe will interpret
and express it. The idea or expression which
we adopt for such motivation can often be
wrong and cause us emotional conflict. At
times the real intent of the subconscious and
our interpreta tion of it are not in harmony.
That is why it is sometimes necessary for
one to resort to psychoanalysis. Others who
are trained often, although not always, can
give us a more accurate interpretation of
these impulses of our inner self.
However, it is advisable to be cautious of
amateur psychologists who in the ame of a
church of this or that, set up systems of
treatment under the guise of religin. An
individual not academically trained in medi
cine, psychology, and psychiatry can be very
harmful to the mental health of another by
trying to analyze his personality and give
treatments by suggestion. He may induce
trance states which can only be harmful to
the patient, and there is much evidence of
this having occurred.
Everyone is being guided by his personal
interpretation of the self transformed into
behavior as words, acts, and deeds. But there
are various levels of the soul-personality or
response to the inner self. This is manifest
in the self-discipline, moral behavior, and
human compassion of the individual. A person whose life is spiritual, enlightened, and
noble in its relationship to other human
beings is displaying an advanced personality.
It indicates that his objective consciousness is
more in harmony with the consciousness of
the universal soul within him. Persons who
are kind, gentle, just, and tempera te, and
who exhibit more or less all the cardinal virtues, are most assuredly revealing a high
degree of response to the real inner self.
Actions speak louder than words is a
truism. It is not what one preaches or expounds as a mystical philosophy or religious
doctrine that is of the greatest consequence.

It is how he personally applies what he says.


None of us really can conceal for any length
of time our true reaction to our inner self.
We are constantly conscious of that self. We
are a matrix of emotions and inner feelings.
The way in which we reglate them and the
order in which we give them preference disclose to what extent our inner self is dominating the lower self of the body and its
appetites.
A person may have no expressed moral
philosophy or religious creed as a formal doc
trine. Nevertheless, the life that person leads
and the personality and character displayed,
reveal the extent that the inner self is manifesting through him.
How can we develop this inner self? We
develop it by conforming to the impulse of
righteousness which is innate in each of us.
It is necessary that this sense of righteous
ness be construed in connection with the
broad application of self. In other words, the
self must not be interpreted in the limited
sense of serving the physical being alone.
The self and its interests must be extended
to include the welfare of others. A genuinely charitable and humanitarian disposition is an example of the extensin or
enlargement of the interests of self. To
accomplish this may require the sacrifice of
some of those things which gratify the
limited physical self only. If you experience
this conflict, the reluctance to make such
sacrifice, then you will know that you are
confronted with a test of your personal development.X
History of the Rosy Cross
There have been numerous histories written in past centuries about the Rosicrucian
Order. Some of these have been quite erudite
and scholarly. Of this number, a few have
presented a more or less authentic compendium of the outer facts of the history of the
Rosy Cross. Some of these writers have intended to be apologists and answer the critics
attacks on the ancient fraternity.
Others have used the good ame of the
Rosicrucians as an appeal to readers to purchase their works which consisted of prejudiced scourging of the Order. Such authors
have deliberately omitted some facts or added
extraneous matter to historical facts to sup
port their vicious conclusions. There are a

large number of pamphlets and brochures in


circulation today purporting to present the
history of the Rosicrucians. They are in the
main malicious denunciations of the Rosi
crucian Order and its teachings issued by
Christian religious sects.
One of the classical histories of the Rosi
crucians, a large volume consisting of nearly
seven hundred pages, was written by Arthur
Edward Waite, the first edition appearing in
the early part of this century. Its title is
The Brotherhood of the Rosy Cross. It is
classical principally in the sense of its size
and the extent of its circulation. The work,
though a scholarly treatment of the subject,
has not been edited as it should have been
and contains numerous contradictions and
errors obvious to a member of the Rosicru
cian Order. The outside reader, the nonmember, would accept the work as a thorough
treatment of the subject, but that would be
because of his lack of knowledge of the faults
of the work.
It must be stated emphatically that the
writer, Mr. Waite, was definitely handicapped, not by lack of skillful literary ability,
but actually in not having been a member
of the Rosicrucian Order. He writes, therefore, as one dwelling on the perimeter, gathering facts wherever available from the
profane world and from tracts issued by the
Order intended for the public. Mr. Waite,
directly and otherwise, in his tome implies
the secrecy of the Order. Consequently, this
confirms the fact that his work or any other
written by a nonmember cannot be a conclusive plenary history.
In the preface of his first edition, Mr.
Waite writes that at an earlier time he had
sought to compile such a history: It was
impossible at the period that I should have
carried the research further, asfor example
into the inward history of Rosicrucian
symbolism. There were seis upon the gates
leading into such realms, and they were not
to be broken by the simple lettered student.
As such he depended solely on the resources
of ascertainable or public facts, and on the
guidance of precursors who had entered the
regin of debate, though after a certain point
most presumed authorities had to be set
aside.
Ry this, Mr. Waite admits that his earlier
researches were obstructed by seis upon
the gates. Later, he implies that he was

able to make more contact with the inner


aspects of the Order. However, he also ad
mits in the same preface, There is of necessity much which remains to be said on the
inward or vital side . . . There is no evidence available to the Rosicrucian Order that
Mr. Waite was ever initiated into the Order
and a student-member of its inner teachings,
or that he had even had access to the
archives and authentic history and traditions
of the Rosicrucians.
It is related that Mr. Waite was born in
Brooklyn, New York, U. S. A., in the year
1857, of Connecticut paternal ancestry. His
English mother took him to England at the
age of two, following the death of his father
and he never returned to America. In
English and American literary circles, Mr.
Waite has been considered, not only a prolific writer on occult subjects, but a Masonic
historian. On the other hand, Mackeys
Revised Encyclopedia of Freemasonry gives
no more credit to him as a Masonic historian
than the Rosicrucians do as a Rosicrucian
historian. Waite was not interested in
Masonic history properly so called, and as
represented by Mackey, Gould and Hughan;
in fact, as his prvate correspondence and his
published works prove, he was wholly mistaken about the point and purpose of it, as
when he insisted that Gould tried to prove
that a few illiterate stonemasons had fathered
Speculative Freemasonry. Moreover, when
his specifically Masonic writing is sifted out
of the mass of his writings it is of surprisingly slender volumeeven his New Encyclo
pedia of Freemasonry is less about Masonry
than about occultism.
New editions of Mr. Waites original his
tory of The Brotherhood of the Rosy Cross
are now being published in the United States,
the author having passed through transition
several years ago. The history is, as of now,
woefully lacking in all information about the
outer history of the Order since the time of
the first edition. Credit, however, must be
given to Mr. Waite for biographical sketches
of several prominent Rosicrucians. On the
other hand, he also disclaims the connection
of other persons with the Order, whom Rosi
crucians know from their inner sources to
have been members. In other words, Mr.
Waite has done well in researching, collecting, and recording all mundane facts about
the Order; but his conclusions, as evident in

his comments, are often seriously wrong, revealing the fact that he was not a member
of the Order and did not have access to its
inner archives.X
Women in AMORC
A soror rises to address our Forum. She
asks, What part will the sorores of the
Order play in the world situation and in future plans of the Order? Men dominate the
world at present and also hold most of the
Grand Lodge positions. I wonder if women
will take a more active part in Grand Lodge
activities in the next cycle?
Since its inception, the Rosicrucian Order,
AMORC, has recognized the equality of the
sexes. The precept has been based upon the
tradition of the Order which made no distinction between the sexes in regard to
womens relationship to it. According to
tradition and history, women held equal
places of authority in the ancient Egyptian
mystery schools. Many were high priestesses.
In Greece, in certain of the mystery schools,
women also held authoritative rank. It is
noted that among the divinities of Greece,
goddesses were of equal rank with the gods.
The Pythian ora ces at Delphi were women.
There have been many absolute monarchs
in history who were queens. We have visited
the Rain Queen of primitive tribes in South
Africa, whose word was final law and who
received both respect and obedience from the
male members.
The domination of men in world affairs
has, generally, been due to two factors: First,
because women bear children, they were
obliged to assume the principal responsibility
in domestic relations. Men were trained for
hunting and combat and were thus better
prepared physically for war with which
politics and ruling authority were connected.
Control of the affairs of society thus gradually was monopolized by the male sex and
became more or less a tradition.
Second, a psychological factor developed
out of this custom. Aggressiveness, combativeness, and affairs beyond the scope of immediate family relations were considered the
theater of masculine activities. A male was
expected to exhibit these proclivities as characteristics of his sex. A woman, conversely,
was expected to manifest feminine traits, to

be more retiring. An interest in subjects


associated with the male was considered nonfeminine. Consequently, un til the latter part
of the last century, most women conceded to
this status in the progressive cultures of the
world.
As for the AMORC, two members of the
Roard of Directors of the Supreme Grand
Lodge are women and have been for many
years. Under a former constitution of the
Order, extinct now for some time, there were
numerous Regional Grand Lodges. At that
time, every state in the United States had
its own active Grand Lodge, and the Grand
Master of the State of Massachusetts was a
woman. There were Deputy Grand Masters
in other states who were women as, for example, the Grand Lodge of Florida. As
many of you fratres and sorores know, for
many years there have been women Masters
of lodges, chapters, and pronaoi. These wom
en Masters of subordinate bodies are as efficient, in general, as their male counterparts.
Where one Master excels another in accomplishment, it is never a matter of sex but of
personal ability and initiative.
As for the present Grand Lodge, there
are no Grand Lodge officers who are women
on the staff. However, we do have Grand
Councilors, who are Grand Lodge officers,
some of whom are women. Such Grand
Councilors are selected and elected to their
position solely on the basis of their personal
ability and qualifications rather than their
sex. There are on the Grand Lodge staff
women department executives. One of these
* is the business manager of the AMORC, having been in the employ of the Order for over
thirty years. We have had women correspondents in our Instruction Department for
many years.
The women of the AMORC staff are and
must be good Rosicrucians. The term good
here means conforming to all the qualifica
tions required of a member and an officer of
the Order. They are, therefore, fully conversant with the ideis and objectives of the
AMORC. They know that it is incumbent
upon them to carry on whatever the AMORC
hopes to accomplish now or in the future.
Since the Order is an intemational body, it
is closely connected with world affairs in the
respective countries in which it opera tes.
Obviously, then, Rosicrucian women and the

influence they exert will play a part in our


international relations.
As for the supreme position in the Order,
namely, that of the Imperator, there has
never been a woman in that office. However,
there is no traditional proscription against a
womans so serving. Consequently, we may,
at some future time, acknowledge a Madame
Imperator.X

Creating Life
A frater, rising to address our Forum, asks:
How does the recent discovery that the
basic energy of life can be created in a test
tube correspond with the Rosicrucian teach
ings? Could it be possible that life itself could
ever be created artificially, as indicated in a
recent newspaper article?
The chemistry of life has advanced to a
high degree and is very technical. A combination of nucleic and amino acids or organic salts with certain electrical charges
passed through a gas has been reported to
have produced protoplasmic substances, or
simple living cells. These cells, then, would
build up a structure, a kind of templet,
which they transmit, thereby reproducing
themselves.
Has man, then, produced life? He has
actually brought together those material ele
ments as a shell, which when infused with
an energy, establishes the phenomenon of
life. Even in mysticism, it is stated that a
vital life forc and cosmic energy of one
polarity must infuse a material substance
of an opposite polarity before there are those
manifestations which constitute life. Man
is not a creator in this sense, but rather a
discoverer of cosmic and natural laws which
he can direct.
Let us use an analogy: Suppose man admired beautiful trees but depended upon the
caprices of nature to bring them forth and to
grow them. Eventually, he learned that the
seeds of a tree when planted in a particular
soil and nurtured in a certain way would
bring forth a tree. Can we say that man
created the tree? Rather, we can say that he
learned about the substances and direction
of natural phenomena by which trees are
grown at his will.
It was inevitable that in order to manifest
the phenomenon of life when he so desired,

man should learn how to bring about those


conditions that would attract the vital life
forc. This is in no sense a contradiction
of the rational, metaphysical doctrines. To
take the position that life forc is of such a
cosmic or divine nature that it lies outside the
power of direction and understanding by
man is wrong. All nature, the sub-particles
of an atom or a planet, function in specific
ways. If man can comprehend these ways,
he may use them to serve his purpose. There
is no divine fat or edict against such an
operation. It is superstitious to believe that
such is outside the prerogative or right of
human beings.
However, there is a tremendous hiatus
between bringing forth a simple, living cell
and the most elementary of the more complex organisms. To get the cell to develop
and follow certain patterns, so that stage
after stage the living organism will eventu
ally evolve into a specific fish, reptile, or
mammal, is far beyond any possibilities of
science today. Man is not even certain as
to how evolution occurs. Further, he is not
certain what factors bring about mutations
or transitions into the various forms which
life has taken to attain the species which
we know.
There is also the time factor involved.
It has been assumed that millions of years
under specific environmental conditions have
been necessary for life to reach certain complex forms. Will man ever be able to reduce
those millions of years of essential influence
to the span of one human generation? Will
he be able to accelerate the processes of life
development, which are highly complicated
and which, for the most part, are yet even
unknown to him? The most optimistic adv
cate of science cannot give any assurance in
this regard.
The point to be made at this time is that
research on the development of life and the
discovery of the processes of creation are not
a sacrilege. As Rosicrucians, we have always
maintained that a chemical combination of
the material elements of mans body alone
is not sufficient to create life. For years, it
was thought that to produce an exact copy
of the substances, that is, of the chemistry
of a living cell, was all that would be neces
sary to bring forth life in a test tube. The
Rosicrucians contend that a cosmic energy

whose polarity is positive in contrast to the


chemical compounds of the body is also
necessary.
Man is now experimenting with sending
electrical charges of various frequencies
through chemical compounds in gaseous
states to start the life process. There is no
certainty as yet as to what particular frequency of the electromagnetic spectrum accomplishes this feat. It is more probable
that the cosmic energy necessary for life is
drawn to those substances in which they can
function once they are properly brought together. It then generates a templet which
it passes on for a duplication of the process,
that is, a reproduction of the cell.
In a speculative way, it may be asked:
What effect would bringing forth of life by
this means have on the soul forc? In Rosi
crucian metaphysics, we say that the soul
forc enters with the life forc. It is the
intelligence manifest in the process that life
exhibits in its development.
Therefore, whenever the chemical components are so perfect as to attract and arrest
the vital life forc, then in that living cell,
no matter how rudimentary, there will be
that universal soul with its intelligence. It
will exhibit that internal consciousness
which is the intelligence of life. The organism, however, will not have self conscious
ness, that is, be able to realize its inner being
and consciousness, until it has developed a
brain and nervous system by which to reflect
it. A man, for analogy, cannot see a physical
image of himself until he has a mirror to
reflect the object, that is, his body. Likewise,
no organism can reflect the soul image until
it has the mirror of a nervous system and
brain capable of doing so.
Is there a practical valu in mans discovery of how to bring life forth at will?
There are many advantages: Knowledge itself is always of valu. Knowing more about
the life process may make it possible for us
to understand to a greater extent growth and
nutrition so as to prolong human life. Further, this may give an insight into the deeper
realms of the workings of nature. It also may
make it possible for man to develop bacteria
microscopic organisms that he can use to
combat hostile ones, such as diseases in plant
and animal life.
These biochem ical experimenters will
probably be subject to vilification by fanati-

cal religionists just as were the early experi


menters in alchemy. There are still those
who think that probing into nature is a violation of divine secrecy.X

What Are Negative Thoughts?


A soror, addressing our Forum, says: This
question frequently comes to mind: Just
what are negative thoughts? Also, a frater
in England writes to ask: How can a person
recognize if he or she is pursuing a negative
path?
The word, negative, especially in metaphysical vernacular, has acquired a pernicious significance. In answer to these questions, then, we believe it first necessary to see
that negative in itself is not inherently
adverse.
Generally, in connection with thought, the
word negative alludes to the stopping, opposing, or arresting of an idea. It does not imply
that it is necessarily evil in its intent. In
fact, a malevolent thought intended to do
harm can be positive. The word positive,
in this connection, refers to action, movement, accomplishment. An individual, for
analogy, planning to rob a bank, is thinking
psychologically in a positive way since his
plan requires dynamic action. It is only by
habit of expression, by usage, that we would
cali his thought negative.
To use the same analogy, law enforcement officers who learn of the planned robbery and develop a counter plan to prevent
it, are thinking negatively. From this, one
can see that negative has an adverse conno
taron associated with it only in relation to
its application. In other words, it depends
upon whether it is used in connection with
a constructive or destructive purpose. For
further analogy, a group of metaphysical
students may concntrate to try to prevent
by their thought the avowed function of
another, which they think to be destructive.
These metaphysical students are attempting
to block, to arrest, an action by another.
Psychologically, their thought in purpose
and function is consequently negative, but
it is for a beneficent reason.
Each of us may be inclined to think that
any individual or group whose thoughts and
deeds oppose our own purpose is thinking
negatively. On the other hand, they may

believe that their action is positive because


their intent is morally and ethically correct
from their point of view. Consequently, we
can see that it is not whether the thought
seeks to arrest or to stimulate something
which alone makes it good or bad. Rather,
it depends upon the motive behind it. If the
thought is prompted by jealousy, avarice, or
revenge with the intent to hurt, or to enslave or suppress truth, then it can be called
negative in the moral and ethical sense,
whether it is psychologically positive or
negative in its action.
There are many who should have negative
thoughts directed toward them to arrest what
they are endeavoring to do. In other words,
they should be stopped if possible.
Can negative thoughts reach out from the
mind of another? The answer is yes. We
have answered this in a previous discussion
in the Forum but will touch upon it again
at this time. In making this statement, we
are not really contradicting remarks upon the
subject which appear in our monographs.
All thought is vibratory, regardless of its
content. If thought can be transmitted, and
we know that it can, then adverse thought
can likewise be extended from the minds of
those who conceive it. It can, depending
upon the ability of the individual reaching
out, annihilate time and space as readily as
can any constructive thought.
Are we to presume from this that everyone
is at the mercy of malevolent persons and
the thoughts that they transmit to inflict
harm? One cannot be affected by such nega
tive thoughts if he does not desire to submit
to them. Our own thoughts of righteousness,
of what we conceive as morally good, are in
our subconscious as personal laws and are
habitual with us. Their intimacy makes
them stronger than the adverse thoughts
reaching out from others. In other words,
thoughts of others cannot penetrate our consciousness and compel us to act contrary to
what we conceive as good if our motives
oppose them.
To use an analogy, if we consciously
would not enter into an act that society generally and we in particular think to be im
moral, then no one can compel us by their
thought to resort to such an act. Our own
moral self, our own inner being, is the guard
in of the threshold of consciousness. No

exterior thought can surmount or supersede it.


There is only one exception: If we had no
confidence in ourselves, and were afraid that
we might submit to the evil thought of
others, if our own restraint were so weak
that we could be affected, then the thought
of others could be harmful. Psychologically,
however, it would not be that their thoughts
actually were dominating our consciousness
and life. Rather, it would be that subconsciously we were suggesting to ourselves that
we were weak and must submit. This is the
kind of self mental poisoning that Dr. Lewis
explains in his book by that title. In that
book, he refutes the superstitions of black
magic, the belief in elementis and that man
can be enslaved by the thoughts of others
projected to him. He shows that the belief
in such is the only dangerous factor; that
thereby we poison our own minds.
If we ask for cosmic help and wish to keep
clean minds and maintain certain moris,
we then have a safeguard against any exterior
impression that might be harmful. Our own
thought, we repeat, is stronger than that of
an extemal source.
Then there is the question asked by the
frater as to how we know whether we are
pursuing a negative path. A negative path
is any action followed or adopted by us
which tends to oppose or arrest a constructive
cause. Again the question of motive is involved. Analyze the motive and consequence
of what you are about to say or do, or which
you plan as a course of action. Ask yourself
what results will follow from it. Will they
be contrary to your moral standards or those
of society? Will such action bring a hurt
of any kind to another person? If the answer
is in the affirmative, then you are pursuing
a negative path. It is negative in the sense
that it prevens what otherwise might have
been a constructive venture.
We sometimes enter upon some activity
without the realization that it is adverse in
its nature. When we discover ultimately
that it is so, we are usually provided with
the opportunity of rectifying what has been
done or preventing further action. Even this
effort to prevent wrong action is in itself
negative, as we have said, in that it is arresting something; but its purpose is construc
tive.X

M uticcd 9UumH#tUt4i'
"ESSAYS OF A MODERN MYSTIC
By D r. H. S p en cer Lewis
comes this inner illumination? It is part of
the Cosmic, the universal consciousness. The wisdom of
the Cosmicof the universal minddescends, expanding
outward. Figuratively speaking, it is like a spiral. It
permeates mans consciousness to become the superior
intelligence of his subconscious mind. There it lies ready
to be called forth and used by every mortal.
Rationalism and materialism are undermining the
dogmatism of many religions today. It is mysticism that
will be the strong element in preventing further de
terioration of morality. This book, Essays of A Modern
Mystic, will disclose the personal confidence and enlightenment that mystical insight can give to an in
dividual. You will find an inner peace and a sense of
security in reading the chapters of this book. Here is a
work written without prejudice. It is simple, forceful,
and convincing in the truth which it reveis.
w /h e, n c e

LOOK AT THESE CHAPTERS


1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
The inner visin o f ihe mystic
is ihe eye of ihe soul.

God and the Cosmic


Cosmic Gifts
Free W ill
About H ealing
Reincarnation
Psychic Cenlers
Psychic Faculties o f
Children
Prenatal Influences
The Soul of Twins
Human Auras and
Science
Hypnotism
Amputation and Psychic
Developm ent

13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.

Jealousy and Love


Sleep
The Fountain o f Youth
About Hunches
Demonstrating Psychic
Power
Telepathic
Communication
Swedenborg and
Jacob Boehm e
Mystical Numbers
D o Animals Have
Souls?
Cremation
Transition

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V

WHAT IS WRONG WITH CIVILIZATION?


that possibly transcend its capacity to proDear Fratres and Sorores:
What is fundamentally wrong with our vide them. Consequently, that class of so
ciety whose desires are left unsatisfied will
civilization? This is a question frequently
criticize the times, or the state, as being eco
heard today. The question obviously preinadequate.
supposes some State of perfection, or at least nomically
The same circumstance applies to the
conditions which transcend those of the
political provisions of a state. There will
present.
arise a group whose concepts of the
The annals of history reveal its golden always
state and its relation to the individual are
ages, but even such periods did not have the not
in accord with those proclaimed by the
universal eiidorsement of all the people who
prevailing
government. From their point of
lived in them. History discloses political and
view, to compel them to abide by the estabsocial factions and various dissenters during
lished provisions of the state is an injustice.
the most peaceful eras. For a people to fully
approve of the conditions of their times, so- They consider such obligations an indictcially, politically, and economically, would ment against the civilization of their times.
It is presumed that a liberal state is one
first necessitate the formation of concepts
that
permits the individual to rise to the
in each of these spheres that would be acheights of his personal consciousness. By
ceptable to all. Further, it would require
that each person alike experience these con consciousness, in this instance, we mean the
realization of whatever ideis the individual
cepts as realities.
Let us assume that, in the economic sphere may be capable. Such does not thwart per
sonal initiative, inspired visin, or the exof some state or society, the ideal, or end, to
pression
of ones talents.
be achieved is the security of the individual.
It is patent, however, that the pursuit of
How should that security be interpreted? A
ones unrestrained personal interests may
general assertion that it should mean freedom
result in conflict with those of another. A
from want for the citizen is not sufficient.
A want is a desire. All the desires of indi well-organized minority of society, pressing
viduis are not alike even though the basic for a common interest, may inadvertently,
or otherwise, deprive others of the enjoyment
urges of human beings are the same. Once the
of their pursuit.
necessities are plentiful, the imagination beHere arises the first problem of any
gins to idealize the content of them. It seeks
political or social ideology. It is the limitato stimulate the positive pleasure which they
afford. This results in gluttony, or at least tion of an individuars exercise of his personal
a refinement of the quality of the neces powers in order to preserve those of another.
In theory, this limitation is a reciprocal act.
sities. Very few who have available an
Each individual is to receive in consideration
abundance of coarse, wholesome foods are
of those powers of which he is deprived by
content not to indulge a more elabrate fare.
Therefore, with the satisfaction of any basic the state a guarantee of security for those
privileges which he still retains.
need, there eventually comes discrimination.
The ethical precept underlying this pracOne feels sufficiently secure to assert preferences. These preferences become highly indi- tice of government is the permitting of each
vidualistic and constitute a new specific set person the full exercise of his desires and
powers so long as he does not interfere with
of wants.
the like rights of others. Let us use an
Whereas society may have proclaimed a
freedom from want for its citizens predicated
analogy to illustrate. The floor of an orchard
upon a certain standard of requirements, it is is littered with apples. Two small boys are
permitted to satisfy their desire for these
eventually confronted with these new wants

apples. Each may take away as many as he


can carry. The only provision is that he
does not prevent the other from doing like
wise. One boy is larger than the other and
is able to carry a greater quantity of apples.
Perhaps he is more resourceful and obtains
a basket in which to carry away his apples
instead of merely trying to put all of them
somewhere on his person. Here, then, is an
inequality of result. One of the boys will
obtain a greater number of apples. However,
he will not do so at the expense of the others
opportunity.
Such a principie encourages the exercise
of intelligence to devise ways and means
whereby the individual may capitalize on his
inherent initiative. The important factor up
on which the effectiveness of this principie
depends is the extent of the resources and
facilities available to the individual. So long
as these are ampie, one may fully exercise
his personal ambition and with relatively
little effort avoid circumstances whereby he
interferes with the similar pursuits of others.
Where there is a paucity of resources or
opportunities for the individual, there is a
severe strain upon this ethical principie of
mutual noninterference with the rights of
others. To resort again to our analogy, suppose many boys are told that they may avail
themselves of the apples on the orchard floor.
However, there are not sufficient apples to
go around! Each boy is imbued with the de
sire to have an apple. Each, as well, believes
it is his prerogative to have one. The
stronger, quicker, and more resourceful boys
will obtain the apples; they will feel justified
in exercising their right and ability to
achieve their ends. What of the others who
obtained no apples?
The state, or society, may say that the
unsatisfied boys in the orchard, under such
provisions, were given an equal opportunity
to achieve their endthat no one interfered
with their rights. It could further proclaim
that such is free enterprise and free competition. The fact remains that, in the analogy

given, there was an inequality in both capabilities and resources. Where both such con
ditions prevail, there is actually no equal
pursuit of interests by the members of so
ciety. The group or class, intellectually
handicapped or lacking talents, is in effect
being opposed by those with more aggressive
characteristics and abilities.
Under these conditions, the state which
emphasizes the equality of all of its citizenry
eventually finds itself in an embarrassing
and incongruous position. A class discrimi
naron arises consisting of the haves and the
have-nots. The rich and poor have always
existed in every civilization. However, where
the emphasis is placed upon a complete
equality and there is a lack of resources, as
well as an inequality of capabilities, the idea
of in justice is heightened.
The individual is inclined to reason thus:
I have an equal right with every other mem
ber of society to the fulfillment of my
wishes; therefore, I am not to be penalized
for lacking the talents or acumen of another.
In other words, he expects the state, which
has conferred upon him an ethical equality
that has made him politically the equal of
other men, to provide for his natural deficiencies as well. He deems it a folly to
proclaim that two persons have an equal
right to books on a shelf if, at the same time,
one of them is shorter in height than the
other and thus handicapped in his oppor
tunity. He reasons that there is no equality
unless the natural handicap of the shorter
individual is compensated for.
In earlier periods of the worlds history,
when the ideology of the equal rights of peopies was expounded, there were two princi
pal conditions which were different from
those now prevailing.
First, there was no concerted effort to
standardize living in terms of the quality
and kind of possessions which an individual
should have. A man might aspire to own a
pretentious home and a stable of fine horses.
He had the right to obtain them if he could,

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within the limitations of the laws of his society. He experienced his equality wholly in
his right of opportunity. It was not a right
to have the same quality of possessions as his
neighbor, regardless of personal qualifications. Second, the demand for the resources
needed to satisfy the more exalted standard
of living was not as great as it is now. The
materials needed could be obtained wholly
within the country or through free trade
with other powers. Further, the individual
might depart to some new land where there
was an abundance for his needs with a mni
mum of legal complications to be encountered in re-establishing himself. The sol
requirements were principally the initiative
and the personal sacrifice to make such a
journey.
In our present civilization, where the
principie of equality prevails, extensive advertising of producs through the mdium of
radio, newspapers, and periodicals creates
equal desires for these producs among all
people. The psychological effect is to cause
the individual to conceive that his equal right
includes the possession of such standards of
living, whether he personally is able to
achieve them or not. Such appeals, it is
admitted, do stimulate initiative and do advance many to higher material standards of
living. On the other hand, those who are
not proficient in attaining these things only
come to experience unrest as a result. They
become critical of their state.
Today, increased population and a complex mode of living in the nations having a
higher standard and proclaiming equality
of the people have brought about an insufficiency of materials. Such nations have
become more and more dependent upon the
resources of others. It is not economically
possible for all to have the kind and quality
of materials which are made to appear their
right.
The competition for material success, con
sequen tly, is growing more and more intense.
It becomes obvious that the more qualified
individual, the one most naturally adept,
with initiative and training, will be the one
who succeeds. There are just not enough
apples on the orchard floor for the others
yet each is made to feel that it is his right
to have one.
In trying to surmount this problem of the
inequality of the personal powers of indi

viduis and, as well, the insufficiency of re


sources, some govemments are resorting to
increasingly drastic measures. In effect,
these measures are actually mitigating the
basic principie of equal rights. The ambitions and initiative of the individual and of
groups of individuis are being restrained
by legislation. It is declared that such limi
tations on initiative are not being made to
destroy free enterprise, but rather to bring
about a more equal distribution of gains.
It amounts to telling the quicker and more
successful boys in the orchard to adapt themselves to those having less proficiency; otherwise, there will not be sufficient apples
for all!
Such a state of affairs may make those
less endowed members of society, those with
less of the wherewithal to succeed, quite
happy. Conversely, it makes the element of
society having greater initiative and natural
advantages dissatisfied. It contributes to
creating the class friction which we are
now experiencing as one of the evils of our
present-day civilization.
The state itself is made to compete with
one class of its citizens to further the interests
of another. This tends to destroy the natural
dynamic resourcefulness of the individual,
which in the past built up the power and
greatness of the very nations which cherish
the equality of the rights of the individual.
The state finds itself in the awkward position
of not merely equalizing the right of oppor
tunity of its citizens but trying to equalize
their personal qualifications as well. It is
directing one not to use his personal powers
to the fullest extent if such acts gain him
ends which cannot be had by another.
Actually, such states are not intending to
discourage the individuals personal develop
ment. In fact, more and more through the
propaganda channels of our day, emphasis
is being placed on the valu of education and
the expression of personal abilities. How
ever, in effect, the incentive to exercise
abilities and talents is being dampened. Instinctively, a desire must be gratified or it
eventually becomes extinct. Further, this
tendency upon the part of government to
patronize those who have less initiative and
to interpret the equal rights of the individual
in the sense of equal standards for all instead
of the opportunity to achieve equally will

create a nation of dependents instead of resourceful individuis.


It would appear that the solution of these
problems lies in either of two courses. The
first would be the abolition of nationalism.
The maintaining of separate nations constitutes conformity to an obsolete tradition.
Such a practce, economically and culturally,
should not be continued in our age. A one
world, a federation of humanity as a single
state, is no longer to be thought of as a
utopian ideal but as an absolute necessity.
Without it, increased class friction and economic instability will continu.
Out of such conditions are born wars
possibly wars from which civilization may
never recover. Such a federation of peoples,
a world state, would result in a greater availability to all of the worlds resourcesat
least, to all who have the initiative to acquire them. It would permit the natural
inclination to seek material reward for efforts
expended; it would cease the justificatin of
indolence and encourage independence and
self-reliance.
The alternative solution is of a mystical
na ture. It is the cultivation on the part of
the individual of a new set of vales of living
within himself. He would no longer make
satisfaction in life just the acquisition of
material or worldly particulars. He would
no longer race against his neighbor for objects of material wealth or for fame or
political power. He would not interpret happiness solely in terms of things but principally in states of mind.
Each individual would necessarily strive
to be self-supporting and would meet the
requirements for himself and family insofar
as bodily comfort is concerned. The great
pleasures of life, however, the ends of his
personal existence, would not be sensual.
Such ends would be, instead, an inner peace
that comes from the mastery of self.
This mastery would be an understanding
of ones relations to the Cosmic and an even
tual consciousness of being in accord with
it. This would permit the continued acceleration of intellectual pursuits, such as the arts
and sciences, but with a different connotation
put upon them.
Would not this latter solution be more
representative of a truly advanced civilizatl0n?
Fratemally, RALPH M. LEWIS,
Imperator.

Our Greatest Possession


In the Second Neophyte degree of the
Rosicrucian teachings, it is pointed out that
mans possessions are, after all, no more
than the material parts of the world which
are given to him for his use. We are discouraged from using the first person pronoun
repeatedly and referring to all that we have
as our own possessions. The reason why
these are discouraged is that by emphasizing
the objective I and concentrating and directing our attention repeatedly to our ma
terial possessions, we are exaggerating the
objective phase of our being.
Every time we think in terms of the ob
jective self, that is, I, and concntrate our
time and effort in the analysis, contemplation, and consideration of our possessions,
we are directing the energy which is derived
from the life forc within us toward the
physical, material, transitory phase of our
existence. The dwelling upon these areas of
thought tends to bring to consciousness only
the elements of life which are physical and
material. Obviously, the materialist concentrates upon them as a matter of choice. He
is concemed primarily with a philosophy
that bases itself upon material vales.
The idealist, on the other hand, while he
acknowledges that there is certain valu and
usefulness in the material world, should not
direct his effort and energy toward the con
sideration of those factors of his life to the
extent that material things are placed in a
category out of proportion to their true vales
vales that man should strive to attain in
order to be worthy of etemal life.
If we are to consider at all the possessions
that are ours, we should analyze those which
are durable in terms of etemity rather than
of the physical world and our physical life
span. Those which fall in this latter category
may not have immediate and apparent valu,
but they are the fountains from which spring
all that man can keep as a part of his equipment or soul consciousness beyond the realm
of mortal life.
It would be difficult to state which of the
possessions in this category are the most important unless it is that of life itself, which
is only a phase of the soul or life forc resident within us. Without it, as pltysical beings, we would be nothing; and so man has

cultivated the desire and expended the energy to maintain life.


But maintaining life just to maintain it has
little valu, no more than the collecting of
gold on the part of a miser, who does not
intend to utilize it so that it may do good or,
at least, perform a Service in securing other
material possessions.
Life, in the same manner, has no valu of
itself unless it is used. The life forc within
us is the gift of our Creator. It is the foundation or basis upon which we have exist
ence; and as a result of existence, we have
the gift of material or physical life. We also
have consciousness and soul, which we utilize
in order to evolve our objective realization
to a level equal to that of the soul or infinite
consciousness.
Other than life itself, we might say that
our most valuable possession, the greatest
accompaniment of life, is not consciousness
but unconsciousness. The unconscious mind
of man is closely related to the soul and the
life forc. In fact, I am of the opinion that
we are only quibbling when we attempt
nominally to define differences between
soul, life forc, and the unconscious. They
are so closely related that they are impossible
to distinguish between, except by man-made
definitions which are mere conveniences for
placing them in categories which we can use.
Actually, the unconscious is to man what
the spring of a clock is to its works. The
dial of the clock does not show the spring.
It only shows the result of the action of the
spring in gradually continuing its process
of unwinding and, therefore, activating the
works or mechanism of the clock. The un
conscious within man is the spring of his
physical and psychic existence.
Physically, without the unconscious, we
would have no time to do anything, even to
enjoy ourselves, let alone to labor for a purposeful end, because it is the unconscious
that regula tes the bodily functions. It causes
us to breathe, the heart to beat, digestin to
take place, the blood to plsate through the
veins and arteries. In other words, it is the
basis of life.
Beyond these elementary functions, the
unconscious has far more extensive ramifi
cations. Extending from the unconscious to
the conscious area, the unconscious becomes
the storehouse of memory and the basis by
which the native reflexes of our body can be

converted into habit patterns. It is these


habit patterns which make it possible to accomplish a great deal of what we do here
on earth without having to relearn everything at the beginning of each day.
Without the habits which we have accumulated, both good and bad, and the
memories which are stored away in the un
conscious, we would have no storehouse
upon which to cali for utilizing the experience which has been ours in life. The fact
that we can continu an existence which is
to a degree adapted to our environment is
completely at the mercy of these functions
of the unconscious, regardless of the valu
with which we appraise our experience.
Those who have studied depth psychology
have found that what I have said here only
begins to emphasize some of the attributes
and abilities of the unconscious. The un
conscious is to the soul what the objective
consciousness is to the brain. Just as our
objective consciousness sorts out the impressions, perceptions, and judgments which we
have in our objective minds in the process
of daily living; so the unconscious, which is
the mind of the soul, stores all knowledge
which the soul has access to and is able to
attain.
The experience and knowledge of past incamations and the experience and knowledge
of life, which we may not have been con
scious of objectively, is stored in the un
conscious mind and has a direct and profound
effect upon the behavior, health, and general
outlook of each individual while living a
physical existence.
I will not attempt here to analyze the
theories and results of research done in the
field of the unconscious by such as Freud,
Jung, Adler, and many others. I refer the
interested reader to those sources. However,
the fact that should be apparent to those
who study something of the research being
done in the area of the unconscious, a fact
actually little appreciated by many who live
today, is that so much of what constitutes
the unconscious remains the unconscious;
so much has been attained by the uncon
scious without objective awareness on our
part.
We receive glimpses of the unconscious
through intuition, some drfeams, and occasional presentiments that come into objective
consciousness. Actually, though, we spend

far too little time in permitting the objective


mind to be at peace and rest so that the
knowledge of the unconscious and its cise
relationship to the Cosmic and the Infinite
can creep into our objective consciousness
where it can be useful in our lives as we live
them from day to day.
It is, of course, for this purpose that the
Rosicrucians teach the techniques and proc
esses of concentration and meditation. Just
as the five physical senses are the channels
by which we are able to feed the objective
consciousness from outside ourselves, so is
intuition one of the channels by which we
feed the objective consciousness direct from
the inner self, or the unconscious.
If the unconscious is such an exacting
state that it can accumulate the knowledge
of the ages without objective, conscious ef
fort on our part, how much more valuable
would that phase of our existence be if we
directed our attention toward its cultivation?
By concentration, we are able to suggest to
the unconscious our own experiences,
thoughts, aspirations, hopes; and then, by
meditation, to draw upon the judgment that
comes from the unconscious as a result of
what we feed into it.
Many go through life without ever trying
consciously to feed the unconscious. If we
are to use it to its fullest extent, we should
attempt to develop it, to evolve it, and through
meditation and concentration, to develop the
techniques for calling upon it. That way we
can use our hunches. We can use our intui
tion. We can bring more than the memories
and surface decisions of our objective mind
to bear upon our problems and our lives. We
can use the unconscious for what it truly is
the greatest possession of mans self.A

Tithing
A soror from Washington asks about tith
ing. What is the Churchs basis for it? What
is its origin?
Tithing dates back to the Mosaic period,
when the Israelites were expected to con
tribute one-tenth of their income or possessions to the purposes of religin. This practice was carried over into the Christian period
but put on a voluntary basis. Later, it became an actual basis for ta xation by small
government units not associated with the
Church.

Why the sum of one-tenth was settled


upon rather than one-fifth, one-twentieth, or
some other fraction, is not clearly known.
It may have been arbitrary, based, however,
on a calculated scale of importance of each
element of the ancient farmers needs and
activities. Ten percent or one-tenth is also
an easy fraction to work with, and this may
have entered into the picture. It may have
been justified by virtue of revelation, which
was the basis for many rules and procedures
in early Hebrew history.
Many churches today attempt to justify
tithing on the basis that it is gospel. Simply
because gospel characters or peoples tithed
is reason enough for the act to be sacreda
required discipline ordained by God.
Tithing or putting aside any set part of
your income or possessions for religious pur
posesor for any other endeavor, for that
matteris a means of stabilizing the institu
tion of which you are a part. It is a form
of taxation, much as AMORC dues are a tax
on each member to help support the organization and stabilize its physical existence.
Taxation of this sort allows for a more equitable distribution of the cost of an endeavor
among the people involved than does a sys
tem of alms and periodic appeals.
There is nothing sacred about the tithe,
however. Financial support is a question of
each person taking a just share of the burden
for supporting those institutions he favors.B
A Fable
In an office building of a moderate-sized
city, a man sat in his office reviewing his
circumstances insofar as his business and
personal life were concerned. He believed
in his own mind that he was a competent
businessman, that he had conducted a reasonably successful business; but at the same
time, he felt that he could have brought
much more of the material goods of the world
to himself and family, as well as to others
about him, had he been more astute in his
judgments of the changing times in which
he lived.
Mr. X, as we shall cali him for want of a
better ame, like many individuis, had not
foreseen the rapid growth of business, industry, cities, and other conditions that affect
the economic life of all who' live in a modern
complex world. While thinking about the
opportunities that he had missed, many of

which he felt he should have foreseen, Mr.


X thought that similar ones probably exist
now, that if he could only have the foresight
to take advantage of them, he could make
up for those he had missed in the past ten
years.
In a daydreaming mood, he began to con
tmplate the possibilities that would have
been so valuable to him if he could have
foreseen ten years into the future. These
thoughts reminded him that if he could now
anticipate what would occur during the next
ten years, similar opportunities probably
existed. He was not an od man. If he could
take advantage of the next ten years better
than he had the past, he could put his children through college, provide security for
himself and his family, as well as assist in
many worthwhile activities in which he was
interested.
Since he was discouraged by his failure
to take advantage of opportunities in the
past, he dwelt upon the wish for future
knowledge. Suddenly, a voice in his office
told him that since he wished to know certain
facts about the future, he would be given a
limited view of that future; he would be
transported exactly ten years ahead of the
present moment.
The voice told him that, for a period of
four hours, he would be able to live in the
locality where he had lived for a long time
and have the opportunity to discover what
was going on or would occur ten years in
the future. In other words, he would for a
period of four hours be given the opportunity
to observe the city where he lived as it would
be in ten years; he would be able to make
observations and decisions that would direct
him during the ten-year period. His prime
concern was to utilize the few hours of the
future so that he could bring back information that he could use upon his return to the
present.
The voice stopped. Mr. X noticed by his
clock that it was one p.m. He had four hours
of the afternoon in which to live in the future. As he turned from his desk and looked
out the window, he immediately noted
changes in the familiar scene. He had already been transported to a period ten years
into the future. Remembering the short time
allotted him, he rushed to the door of his
office, down the elevator, out of the building,
and onto the Street.

The first thing he did was to buy a newspaper, which was dated exactly ten years in
advance of the date upon which he had reported to work that day. He scanned the
headlines, not interested particularly in the
worlds affairs but rather in developments
in his immediate locality that had taken
place in the ten year period over which he
had been transported.
Wondering how he might best take ad
vantage of the four hours and being an exact
and meticulous individual, he decided that
the best way to appraise the changes in the
city would be to charter a helicopter and
look over the city for a period of an hour.
He called a taxi and asked to be taken to the
municipal airport. On the way, he scanned
the newspaper, making notes on the changes
of conditions and circumstances, as well as
recording quotations from the stock market
and commodity pages. He believed that
thorough notes would serve him in taking
advantage of increases in prices of things
that he could buy and thereby realize the
appreciation in valu.
Arriving at the airport, he succeeded in
chartering a helicopter for an hour and was
taken on a trip over the city in which he had
spent his life. He was amazed to see the
obvious changesnew streets, new buildings,
new areas of development. While riding
over the city, he was able to continu making
notes regarding the direction in which the
city was expanding, where new streets had
been built, and where new ones were being
planned. He saw the trend of future business and in that way gained an idea of the
properties which would increase in valu and
to some extent the types of businesses which
were going to prosper.
He made thorough notes. He noted every
physical appearance that indicated change,
and he made a record of them. His hour was
completed. He retumed to the municipal
airport and then took a taxi back to the cen
tral part of town. There, as he walked down
the Street, he observed the many changes
that had taken place in the city. At the of
fice of a daily newspaper, he spent some
time going through the files of newspapers to
secure more specific data and information in
regard to the changes that had taken place.
He passed two hours in the newspaper office,
noting the many events that had occurred
during the ten-year period. With growing

excitement, he anticipated how he would


utilize the information.
When his two hours were up, he realized
that only a short time remained before his
four hours in the future would be over and
he would have to be back in his office as he
had been instructed. He walked quickly
about the town, keeping alert to those situa
tions that he believed would be of valu. He
stopped in a bank and discussed a few matters with one of the officers. At a brokerage
office, he noticed the financial transactions
of that day and again made many notes of
the changes in prices of stocks and commodities.
Well before the deadline, he was on his
way back to his office. There he stood at
the window and again observed the city as it
would be ten years in the future. Since he
was a thorough man, he made reference to
the many notes that he had completed, and
he even had time to make a few telephone
calis to confirm some of the information that
he had recorded.
He had noted to the best of his ability and
in what he thought was a proficient manner
the important events that would be of use to
him. He was efficient, and he had methodically recorded information. But one thing he
had failed to make note of: In the newspapers
which he had examined, there was one item
that should have attracted his attention, but
he had missed it. It was in the obituary column. Mr. X had passed through transition
only a few months before this hypothetical
date.A

The Aquarian Age


From England, a frater asks about the ages
of earth. This apparently refers to various
periods of years having the stamp of a par
ticular zodiacal sign or influence. I may
have it wrong, but the occasional reference
makes it appear that the precession of the
signs is in reverse to the annual order of
procession from Aries to Taurus, to Gemini,
and so on. Could we have some discussion
of this subject? Could we know if the ages
do proceed in the way I have the impression
they do? How long is an age? Is this of a
determinable length? What influence do
these ages have on the evolutionary processes
of the world?

Well, discussion is what we shall have.


History is always an intriguing subject. To
know what the world has been through and
to speculate on what it may go through in
the years ahead have a fascination all their
own. Since the dawn of civilization, man
has sought to associate the movements of
stellar bodies with the events and happenings
of his world and his life. It is today a subject
of deep controversy.
We can begin to enter this controversy
by acknowledging that statistical evidence
for the influence of stellar bodies on human
affairs is almost nonexistent. But as with
so many things, there is no real evidence
against it either. Therefore, allow us to peruse the subject in an attitude of inquiry.
In most ancient cultures, the study of
stellar influences was a serious matter. It
was for both king and scholar a significant
pursuit. The ancient worlds great minds
those now hallowed and revered in our academic hallswere ardent followers of the
astrologers art. It is not easy simply to ig
nore the practices and arguments of these
countless mental giants and relegate the
whole subject to superstitious mumbo jumbo.
By the same token, no one should overlook
the necessity of cautious inquiry into phenomena that may be more starkly revealing
than anything modern man has yet touched
upon.
It is easy enough to cry out against a study
such as astrology; to label it ludicrous, inane,
imaginative, or emotional. But what man or
woman has taken the pains in this modern
age to test the basic theories of stellar influ
ences? Who has made the millions upon
millions of observations necessary to establish or to disclaim such theories? The difficulty with astrology today is that in the Dark
Ages it lost its place as a serious study, and
like the other mysteries was never restored
to its former import in the scheme of education. As one of the mysteries, it has suffered the abuse of charlatans and magicians
who sought personal gain from its unusual
and mystifying possibilities.
We have no record of when ce the ancients
arrived at their understanding and interpre
tation of the movements and positions of
stellar bodies. Somewhere, sometime if their
calculations and prognosticatitms were indeed
correct, they had previous information. This
previous information could have come from

prior civilizations of which there is no rec


ord. If correct, then it undoubtedly carne
about as the result of countless observations
by which a definite relationship between
stellar positions and human events was established. But as we noted above, nothing of
this magnitude has been done since to reestablish the validity of this study. Thus it
is in the future that astrology must be vindicated or refuted with more certainty than
now.
From a study of the ancients regard for
astrology, it can be seen that the subject has
always been treated as dealing with general
ices; with tendencies; with forces at play
throughout the complex universe. There is
no magic in a stellar body or in its position.
These are only signs of things that are happening according to the laws and cycles of
nature.
Stellar bodies serve as a means of marking
the movements of earth over periods of time.
In cyclic waves, the earth and its people are
subjected to cosmic and terrestrial influences.
Astrologers maintain that there are recurrences of the cosmic influences that affect
man, that there is a regularity in these recurrences. And by the earths position in
relation to the stellar bodies around it, major
events and tendencies can be charted accurately.
To illustrate this relationship in the simplest fashion, take the case of the rising
constellations. Each month, a different constellation rises on the horizon. In November,
with the appearance of Scorpio on the hori
zon, we know that coid and wintry weather
are nigh in the far Northern Hemisphere
and that precautions and preparations must
be made. Now, no one says that the constellation of Scorpio caused the coid and win
try weather. It is a sign, a landmark, that
man observes each time the earth is subjected
to the northem winters. What actual magnetic influences there are from neighboring
planets is at this point difficult to determine.
To show again the astrologers attention
to stellar bodies as signs rather than influ
ences in themselves, it is important to note
that the sign of the zodiac in which people
are born is oriented to terrestrial events and
not to the constellations after which they
are named. Thus a person bom in the sign
of Taurus, today, and purportedly carrying
the traits of that sign, is actually born when

the sun is in the constellation of Aries. The


ames of the signs fitted the constellations
after which they were named in the days of
Claudius Ptolemy; but due to the precession
of the equinoxes, which we will explain, the
signs and their corresponding constellations
no longer match.
Even in Ptolemys day, the association was
unimportant, and he quoted earlier writers
when he wrote in the Tetrabiblos: The beginnings of the signs . . . are to be taken
from the equinoctial and tropical points. This
rule is not only stated very clearly by writers
on the subject, but it is also evident by the
demonstrations constantly afforded, that their
natures, influences, and familiarities have no
other origin than from the tropics and equi
noxes, as has already been shown.
Referring back to the original question,
then, the frater is correct in assuming that
the precession of the equinoxes is in reverse
order to the annual progression of the sun
through the zodiac. This is due to a slow,
wobbling motion of the earth in the opposite
direction of its rotation, like that of a dying
top. This conical movement causes the polar
axis to describe a large circle of 23^ degrees
radius on the celestial sphere. As this circle
is described, the earth experiences a change
in its North Star over the centuries. Such a
circle passes near Thuban in Draco, which
was the North Star in 3,000 B.C. Now the
North Star is Polaris in the constellation of
the Little Dipper. In A.D. 6,000, it will be
Gamma in Cepheus; Denebe in Cygnus in
A.D. 10,000, and Gamma in Hercules in A.D.
16,000. In approximately A.D. 28,000, the
North Star will again be Polaris. It takes
approximately 26,000 years to complete this
circle.
During this time, the point of the vernal
equinox glides slowly westward along the
ecliptic, the path described by the sun,
through the 12 zodiacal constellations. As it
passes through each sign of the zodiac, the
earth is said to be experiencing a particular
age, corresponding in ame to the sign of the
zodiac. Thus an age lasts about 2,160 years,
or one-twelfth of the time it takes for a com
plete cycle of precession.
According to ancient writings and the
charts of Ptolemy, which are among the earliest records available, the vernal equinox had
already entered the sign of Pisces in A.D.
150, and was approximately 3.25 degrees

into that zodiacal frame of reference. It is


extremely difficult to set the beginning of an
age at any given year since even the point
in the celestial sphere at which one sign
begins and another leaves off is not marked
by any special stellar body and must at some
time have been arbitrarily established. How
ever, if we use the figures given above, we
find ourselves now at almost the very end
of an age; and in just a few years, we will
find the vernal equinox beginning its 30 degree or 2,160 year trek through the constellation of Aquarius.
It must be remembered that there is little
agreement among authorities as to just when
the equinoctial event enters a new sign.
Suffice it to say that evolution and progress
are slow and gradual. There are spectacular periods, a sudden blossoming in the
affairs of men and things, but all these are
just a part of a continually evolutionary
process. As one month blends into another,
so the ages of earth flow together. New influences, different forces, will undoubtedly
be felt. As the evolutionary forces generally
are upward, we can expect things to continu
that way, barring any unforeseen calamity.
It was Ptolemy also who said: It is not
possible that particular forms of events
should be declared by any person, however
scientific; since the understanding [of astrology] conceives only a certain general idea
of some sensible event, and not its particular
form. It is therefore necessary for him who
practices herein to adopt inference.
And so, to you, our members, we leave
the significance of the Aquarian Age to what
each of you may infer from all your previous
experiences, reading, and observations.B
Do You Have Fears?
If you have fears, then there is one fact
that you should know and be conscious of
above all othersthat is that all men have
fears. Fear seems to be such a prvate emotion that many, in the words of an American
statesman, develop a fear of fear itself. Fear
as a prvate emotion seems to be extremely
individualized. We are not always able to
examine our fears objectively. We are unable to analyze exactly what their causes
are and what their eventual results may be.
When we are afraid of any condition or
situation, we become so involved in our own

reasoning and self-analysis that we all sometimes believe that no one else has fears.
Anyone who permits fear to dominate his
thinking and life is no better than a slave
because once fear intrudes upon conscious
ness and becomes a dominating forc within
it, every act and every thought will be
measured and judged in terms of that fear.
We might ask, What is there to be afraid
of? This can be enumerated indefinitely
because there are as many fears as there are
individuis; or rather, there are thousands of
fears for every individual. There is fear of
the future, fear of the present, fear of insecurity, fear of ill health, fear of accidents,
fear of financial reverses, fear of death, fear
of being unable to do what we believe neces
sary to cope with the problems and vicissitudes of our existence.
Fear, being such an individual experience
and being developed in our thinking by constant awareness of it, is the reason that makes
us believeor makes one who is bound to
fear believethat it exists only within our
selves. We look at the rest of the world and
those with whom we are associated and frequently think that they have no problems at
all in comparison with the fear that constantly Controls us and is the principal thought
in our minds.
Now, there are two ways to approach the
problem, and there is good in both methods.
Both must be used, but one is definitely subordinate to the other. The first is reason.
The second is to gain a different perspective.
Reason is the method that is subordinate.
If a child is afraid of the dark, simply to tell
him that there is nothing in the dark to be
afraid of is using reason, but that does not
alter the childs feeling in the least. The fear
will probably continu. What the child has
to be taught are those principies and ideas
which will change his perspective and cause
him to adopt a different viewpoint, a differ
ent approach.
Possibly, the child can go for a walk with
a sympathetic adult on a dark night. It can
be pointed out that physical objects do not
change because of the absence of illumination. Gradually, confidence can be instilled
in the thinking and the mind of the child
so that a fear of darkness is replaced with
understanding and a different point of view;
in other words, a change of perspective. Ex
perience and sympathetic understanding are

even more important than reason, that is,


the mere statement that the dark does not
of itself hold any harm or problems for the
individual.
Many who are bound by fear are cise
to a solution of their problem and yet they
fail to take the final step. I know of an indi
vidual who developed a pain in a certain
portion of his body. It was an annoying,
grinding pain that was at the threshold of
consciousness during most of his waking
hours. From something he had read, he decided that this pain must be due to a cncer.
Because of his understanding that cncer is
incurable and means certain death, he was
gripped by a fear that absolutely dominated
his life. He began to suffer in general
health. He lost weight. He lost efficiency
in his work. He truly became a misfit because he was dominated by the fear that the
pain that he was experiencing was due to
cncer.
Such a situation is not uncommon. Unfortunately, much of the publicity given to
various physical ailments today sometimes
creates the conditions or causes them to de
velop in the minds of individuis. I feel that
I was influential in dealing with this particu
lar person because I took a reasoning and
firm approach. I told him that there was
only one logical thing to do and that was to
go to a competent physician and be examined
thoroughly to determine whether his fear
was grounded in fact or groundless. I tried
to point out through reason that, after all,
there was a fifty-fifty chance. It was equally
possible that there might be cncer or there
might be something else.
Reason, as pointed out earlier in these
comments, did not have the desired effect.
The individual did not want to reason; he
only wanted assurance that his pain was not
due to cncer. He did not want to face the
uncertainty and the possible outcome of a
physical examination. Through prodding
and constant forcing, as well as by trying to
broaden his outlook, I finally persuaded him
to submit to a physical examination. This
proved that there was no cncer and that
the physical condition causing the pain was
one that to a degree could be relieved. He
became a new person overnight, literally
speaking. It seemed that the weight of the
world was dropped from his shoulders. He

began a new life merely by having a physical


fact prove that a fear was groundless.
Suppose, however, that in submitting
to the physical examination he had found
that his worst fears were true. The condi
tion, then, would have been no different
from what it was before he knew the facts,
and he would have had to take whatever
steps seemed most advisable.
This is an important consideration that
should enter the thinking of everyone obsessed by a fear. Knowing the facts will not
necessarily change the condition; but if it
does, it will usually better it. Some type of
treatment, some degree of relief can be ob
tained for any physical condition. Those
who have had long-standing chronic physical
conditions either learn this gradually or give
up hopelessly to a life of hypochrondria and
despair.
The physical body functions perfectly
when it is in a state of harmony; but when
it is not in that state, there are problems.
It does not make any difference in the final
analysis what the source of the inharmony
is, whether it be a mild form of disease, a
mild irritation, or the most serious condition.
Inharmony is the condition that gives pain
and discomfort. To deal with it as best we
can is a part of our experience. To fear
what may be the consequences is to impede
our experience. Thousands are suffering
from different physical conditions, and a
part of their life must be to cope with them as
intelligently as they can. The point is that
fear will not change anything, and they may
as well know the truth.
To gain a perspective in regard to fear,
whether we have fears of pain and ill-health,
fears of the future, fears of losing a degree
of security, or whatever they may be, we
have to tum to an analysis of a philosophy
of life that provides a foundation by which
fears can be minimized. I have written be
fore that the Rosicrucian philosophy fulfills
one of its most important functions in that
if one is convinced of the basic principies of
this philosophy, he is released from the
agonizing pressure of fear.
When man realizes that he is an entity
endowed with a soul, a life forc that is a
part of the absolute essence that makes the
universe to be, then he will come to the
realization that true vales lie outside his
own reasoning, imagination, and the physical

world with which he deais. He is placed


therefore, in a position of having a perspective entirely different from that of one who
lives enslaved and entwined in the problems
and various painful experiences that make
up a certain portion of our physical ex
istence.
One fact of which I am sure and a perspective which I have gained and for which
I credit the Rosicrucian philosophy completely, is that I have no fundamental fears
of any kind. Certainly, we all have transient
fearsfear that we may not keep an appointment, that we may not feel up to doing
what we wish to do. These conditions vary
with the passing of short intervals of time;
but insofar as fears of the future are con
cernedfear of death, fear of being destroyed
by an atomic bombthese are fears that need
not concern us, and these I have been able
to shed by the proper application of our own
philosophy.
This philosophy teaches us that man is
placed in the circumstances in which he
exists as a physical being so that he may become aware of them as causes that forc
him more and more, or rather, eventually, to
draw upon the nature of his true selfthat
is, upon the life and vital forc which constitute him. He further knows that this forc,
which exists within the nature of God and
the Absolute itself, is one which transcends
the physical universe; and regardless of what
happens, regardless of what may be the cir
cumstances of the moment, that he as an
individual entity will return eventually to
that area of the Absolute.
We may not enjoy all the steps that are
taken. Some may be painful; some may be
diffcult, but the end, if we direct ourselves
properly, will be in the area of the infinite,
where all physical standards, all physical
objects, lose their valu. Consequently, we
have no fear of the fluctuating vales of the
physical universe.A
Must We Accept Reincarnation?
It is frequently asked: Can one be a
Rosicrucian and yet not accept the doctrine
of reincarnation? It is also asked: Can
any benefit be derived from Rosicrucian
membership if one does not concur in the
belief in reincarnation?
If reincarnation were the single doctrine
of the Rosicrucian teachings or if it were so

central that all the tenets taught by the Or


der were dependent upon it, then one would
be justified in saying that acceptance of it
would be necessary. However, reincarnation
is but one of hundreds of doctrines taught by
the Rosicrucians. There are innumerable
subjects in the Rosicrucian teachings which
are not contiguous to that of reincarnation.
Whether or not one believes in reincarna
tion does not affect the other subjects. For
example, the subjects of time and space, the
structure of the living cell and of matter,
and the projection of the human conscious
ness, none of these requires the acceptance
of the doctrine of reincarnation.
It will be admitted that there are certain
doctrines taught by the AMORC that are
interrelated with reincarnation. To abandon
the subject of reincarnation would lessen the
valu of these other topics; but such are few
in number.
The immortality of the soul is a subject
that cannot be empirically, objectively,
proved to the satisfaction of all. It is not
something that can be put under a microscope, weighed, measured, or analyzed in, for
example, a physics or biology laboratory. It
is for this reason that the problem of im
mortality is still looked upon by millions as
a theory or belief rather than an objectively
substantiated fact. Nevertheless, the doctrine
of immortality, insofar as it concerns what
happens to a soul-personality if and when
it survives death, is presented in diverse
ways. The principal living religions of the
East and West have varying conceptions
about immortality. None of these can refute
absolutely the contentions of the others or
there would be but a single belief in what
immortal life consists of.
The orthodox Christian, of course, accepts
the Bible as being the literal word of God.
He interprets it in such a manner as to indicate to him that the soul lives just once on
the earth plae. However, the Hind and
the Jain, for example, and other Eastera sects
are equally convinced from their religious
authorities that the return of the soul under
certain conditions is an established cosmic
law. They venerate their hagiography, their
sacred works, just as much as do the Christians and the Jews.
From the abstract metaphysical point of
view, reincarnation appears to millions to be

far more logical than other conceptions re


gar ding the soul. It suggests to them greater
qualities of compassion and understanding.
From their point of view, it provides the
opportunity for an individual to advance
spiritually and compnsate for errors made
in this life. It seems to them not divinely
just that man should have but one short span
of existence to blunder along here making
mistakes and then not to have sufficient op
portunity to rectify his errors. The principie
of spiritual growth, through reincamation,
seems more probable to the believers.
Further, students of reincarnation are not
convinced that the Bible is not in accord with
the doctrine of reincamation. They can
quote various sections that can be understood intelligently only in the light of rein
carnation and consequently seem to give the
doctrine strong support. Dr. H. Spencer
Lewis, in his book, Mansions of the Soul,
considers in a masterful way the whole doc
trine of reincarnation. He discusses as well
the Christians criticism, but also quotes
many references from the Christian Bible
which logically can only be construed as
supporting such a belief.
Generally, the devotee of reincarnation
seems to find a greater personal satisfaction
in the conception of immortality than in the
idea that this earthly existence is the first
and only one. Dr. Lewis has said that wheth
er we believe in reincarnation or not makes
little difference, for if it is a cosmic law, it
will affect us regardless of our belief. For
analogy, whether one believes the world to
be fat or round, he nevertheless experiences
in effect its roundness when he travels
over it.
What is the great objection on the part
of many to reincarnation? Primarily, it is
the result of their religious training and
church affiliation. They have been taught
that the soul enters the physical body but
once and the earthly existence is the last
mortal one. Consequently, they consider all
counter ideas as being wrong. Of course,
they can no more prove they are right than
they can prove that the belief in reincarna
tion is wrong.
Secondly, there are perverted conceptions
of reincarnation, just as there are perverted
and distorted conceptions of Christianity.
These are often repulsive. There are certain

religious sects which believe in transmigration. This is frequently confused with rein
carnation. In substance, transmigration is
the philosophical and religious speculation
that the soul may incarnate in lesser living
forms than that of man. Simply put, the soul
under certain conditions may incarnate in
the body of an animal or a reptile. The
theory is that the soul is thus being punished
by having to inhabit such a form. Obviously,
such a conception, as said, is repugnant to
almost everyone. Those who are not conversant with the true doctrines of reincarna
tion confuse the two, and that is the principal
reason for their rejection of reincarnation.
The real student of reincarnation knows that
the doctrine teaches that the soul can never
retrogress. It cannot enter into any form in
another life on earth but that of a human
being. The true doctrine is as inspiring, as
lofty and in accord with human dignity, as
any other belief conceived or revered by man.
One must under stand the subject thoroughly to embrace it with conviction. If he
does not believe it, it will certainly not affect
the fact of its existence as a cosmic law. One
may, for example, live a noble, virtuous, and
truly spiritual life, and yet never even be
lieve in the immortality of the soul, that is,
that it survives death.
Some give entirely too much concern to
the thought of reincarnation and, in fact,
the afterlife. They make the entire existence
here nothing more than a preparation for a
hereafter. Many Christian sects are particularly guilty of this in their doctrines,
rituals, and creeds. This life is made to
appear relatively unimportant; yet they be
lieve that their god had a purpose for mans
being here. If such a god intended the here
after to be the most important state of ex
istence for the soul, then it would not seem
reasonable that it should be confined in a
body on earth for even one lifetime.
Let us not be too deeply concerned with
what we were in a past life or what we will
be in a future one. We are in this chamber,
this room, this state of consciousness. Let us
derive the utmost experience and understand
ing from it. Thus, if we are to incarnate
again, we will better influence the next life
by the life we live here. Neglect this life
and we will jeopardize any other to be lived
here or in a hereafter.X

Immovable Objects
A frater rises and asks the Forum: What
happens, spiritually and physically, when an
irresistible forc meets an immovable object?
This is an od question that has been discussed many times in the past. Yet it is a
perennial problem and of deep concern to
individuis in every age. It involves their
relationships with their employers or employees; with their co-workers, families, and
friends; and with their projects and hobbies.
It is a mechanical questiona social ques
tiona personal, psychological question.
When an immovable object meets an ir
resistible forc there is conflict. It could be
a conflict of interests, of ideas, or a more
tangible conflict of two physical bodies. It
will most likely result in an injury for one
or both parties in volved. The two objects
or parties will either annihilate each other
or somehow blend their identities into a new
form.
There is to this question a ready answer:
Strategic withdrawal. Generis and lawyers,
leaders of men, have used this approach since
the dawn of civilization. It has not been so
widely used in the more personal affairs of
the average person, however. Yet this is the
area with which most are concerned.
Strategic withdrawal is the most useful
tool in overcoming the stalemate when two
equal forces meet. Withdrawal provides an
opportunity to rearrange the pattern of the
forces involved. It gives time to gather
strength rather than expend it. Whereas
conflict must result in annihilation or compromise, withdrawal can result in victory.
We are speaking in terms here of a person who has a desire for accomplishmenta
desire to pursue a goal. Withdrawal is the
tactic of the positive agent, the seeker, who
comes up against a stone wall. It is a means
of accomplishing a goal without unnecessary
expenditure of energy. Quick recognition of
immovable objects will allow the channeling
of resources into different directions as soon
as possible. It is a vital key in the attainment of his ideis.
In conflict one is devoting his energies en
tirely to the matter at hand. His perspective
is clouded with the immanence of strong and
impelling forces. He cannot see the forest
for the trees, as the od saying goes. He loses

sight of his true objectives, and his one goal


becomes the obliteration of the forc pressing
in upon him. In withdrawal, he has the
opportunity to clear his perspective, to see
once again the true goal. It gives him a
chance to reappraise, to change tactics, to
approach from different directions.
Much good is lost in life because of mans
refusal to withdraw in the face of an im
penetrable sita tion. To the more primitive
mind, conflict is still the obvious means of
overcoming any situation. Conflict is instinctive, but also blind. In its rage, the primitive
mind cannot evalate goals or even the
strength of the forces in play.
The heart of our Forum question has not
been touched as yet. All the foregoing is
true only if one is dealing with impenetrable
forces; only if a stalemate has been reached.
How does one decide when an object is absolutely immovable? This is the truly difficult question.
This determination must be brought about
by employing (1) every effort to deal with
the situation short of conflict, (2) intuition,
and (3) advice from others. These three
sources of information will give a good indication as to when a true stalemate is reached;
when horns are finally locked. Then discretion becomes the better part of valor.
Conflict per se cannot always be avoided
since in defense one may have to resist other
forces and become oneself the immovable
object. Even here, conflict must be seen as a
necessary eventuality brought about by forces
and events beyond ones control; not an
eventuality resulting from simple pride and
inflexibility.B

Dar To Be Different!
Dar to be different is an affirmation
that may seem like a platitude from a schoolboys textbook. To be different, even when
motivated by the highest of ideis, requires
the utmost courage. At one time, being dif
ferent, even if ones acts were justifiable, did
nothing more perhaps than expose one to discomfiting derision.
Today, progressive deviation from custom
is accepted as defiance. The attitude of most
people to such conduct is that it is a reflection on their chosen way of living. Consequently, they react most bitterly: first, by

hurling such imprecations as radical, crackpot, Communist, or cultist at the one who has
departed from the established road; second,
by opposition in an effort to discredit whatever may be the different endeavor. If the
condemning ones can be successful in this,
it will seem to prove that their manner of
living and thinking is wholly right and that
of the one who has differed, wrong.
Conservatism and tradition in society have
both commendable and objectionable aspects.
The virtue of the conservative attitude is the
caution it manifests. The human mind is
inclined toward change. Inactivity of mind
causes irritable monotony. Obviously, how
ever, to plunge into new circumstances, or to
assume new relationships merely because of
the change, is not intelligent and is fraught
with danger. Thus, every rational human
being will display caution or the best quality
of conservatism in his approach to life. He
will not relinquish the od way of thinking
or doing until he has made an analysis of
what is offered as new and different. In
other words, he will evalate the potentialities stemming from a change before actually
making it.
When once the logical advantages of deviating from a previous course have been
ascertained and then the change is not made,
we have the example of conservatisms becoming a vice. Too many confuse the philosophical significance of conservatism. We
should conserve the present, that which it
and the past provide and which we know
to be good. We must not, however, conserve
the future. The future is to spend, to use, to
convert into reality, into actual experience.
By trying to hold to the present continuously,
we are, in fact, wasting the future. The potentialities of the future are thus dissipated.
They never materialize into a present state.
The valu of tradition is to conserve what
time has proved as having valu. We all
want and should hold fast to qualities proved
to be beneficial. There are, however, a series
of goods in all our human experience. The
words better and best denote variations of
good, that is, of the quality of things.
Though something of yesterday is good and
its quality is still such, time may make it
possible to improve upon the good. The oil
lamp still provides the same reading facilities it always did, but the electric light excels
it for the same function.

Every tradition should be scrutinized as to


its relative worth. If nothing surpasses it, we
should retain it as a continuation of the high
standard to which we have ascended. The
danger that attaches itself to tradition is the
inordinate sentiment with which many cloak
it. They do not realize that they are actu
ally expressing an affection for an effect and
not a cause, as they believe. They love what
has followed from a customary way of think
ing or acting. They, too, often make the
mistake of believing that such satisfaction
as they enjoy can come only from the same
series of causes. It is not the cause they
revere, but, actually, what it has brought
about. A little cogitation would disclose that
the same effects, perhaps with less effort and
to a greater extent, could be had by the application of a new set of causesif they would
break with tradition.
The menace that exists today for those
who wish to depart along new and progressive lines in various enterprises is special
interests. These interests, for their own political, economic, or religious advantage, have
set up a series of conditions and circum
stances upon which they make the individual
dependent. By extreme propaganda, as did
the ancient sophists, they frequently make
the worse seem reasonably the better. By
providing more and more for the individual
what he should acquire for himselfand at
an increased cost to him in freedom and
initiativethese propagandists compel him to
endorse the source of supply. It is perhaps
natural that man should discard labor whenever he can. Thus if the state or a particular
body of men can provide for us what we
need, we are inclined to accept such overtures, especially if the price to be paid is
indirect or hidden and a minimum of person
al effort is required of us.
Men are told by these interests that the
source which provides, as a system, procedure, or creed, is the only one or the best.
So long as the supply contines to flow from
it, they do not question it. They are likewise told that they must staunchly defend
the customary or traditional method, or the
flow will cease. Thus, every departure from
such a patronizing and demoralizing dependence arouses within them an extreme antagonism. Their personal initiative and
their individual desire to do have so waned
that eventually they condemn even the bet-

ter way if it requires them to resort to per


sonal enterprise. The progressive-minded
person, who pioneers and exhorts them to
resort to new personal endeavors which will
advance them, is considered by the people
a menace to their collective security.
It is to be expected, then, that the mercenary and often power-mad interests, po
litical or otherwise, will encourage opposition
to any deviation from the ones they have
laid down for the masses. They denounce
the thinker and pioneerunless they can
use his plansas one corrupting society or
its sacred traditions. They declare the
whole new program a farce and attempt to
depreciate it by a number of common opprobrious terms.
One of the most frequent words associated
with philosophical, esoteric, and mystical societies, which do not have the approval of
the traditional special interests, is cult.
This immediately constitutes a stigma insofar as the public mind is concerned. It has
come to mean commonly a fraudulent or
fanatical group. In fact, however, many of
the highly respected conservati ve groups,
which are now recognized either through the
pressure of their numbers or through their
eventual political influence, are cults in the
original meaning of the word.
The worship or devotion to a single person
or purpose by an individual or group may
correctly be defined as cultism. Further,
the devotion to outer ceremonies, religious or
otherwise, or to the practices of a nonorthodox religin, are likewise samples of cultism.
Consequently, groups devoted with fervor to
health, art, or the music of a particular
composer are, in this sense, technically cults,
no matter how noble or inspiring their activities may be. The Masonic Order, the
Eastern Star, and Christian Science are cults
in this sense. In fact, during their history
and before the prestige gained by their numerical strength, they were often so designated. All the Protestant sects which are
departures from Catholicism, such as the
Lutherans and Methodists, are, in a literal
sense, cultstheir present-day orthodoxy and
the weight of tradition have removed the
designation of cult, but the fact remains that
they are.
There was never intended to be stigma
implied by the word cult. Through practice,
the word has been associated with that which

is nonconforming, as if that in itself were


inherently improper. This practice is the
equivalent of using the word different to
indcate that which is shameful or disgr aceful. Finally, it developed that no one would
refer to an individual or a group as being
different in their thoughts and functions un
less he wished to defame them.
The improper use of such words as cult
is successful in keeping all but the most
courageous from defying the false conservatism and tradition which special interests
are imposing upon the people. A moments
thought and a little reference work will re
veal that the words culture and cultivated,
with all the importance attached to them,
have the same origin as cult. Fortunately,
they have not yet been corrupted by an
opprobrious meaning.X

Is Meditation SuTicient?
How effective is meditation as an instrument or method of personal achievement?
Meditation is often used erroneously by those
who profess to be students of mysticism and
metaphysics. There are those who frankly
enter a state of meditation, or what they
imagine it to be, as escapism. They wish to
avoid confronting some unpleasant reality
which they do not have the knowledge to
combat. They feel that in meditation they
will be afforded the opportunity of evading
that which has distracted them. In fact, if
they remain cloistered long or frequently
enough, they believe that in some mysterious
enigmatic way their troubles will pass
them by.
Those persons think of meditation in the
wholly passive sense. If they personally do
nothing, then they think that someone or
something will do it for them. It is necessary to know of what meditation consists,
that is, its proper purpose, if benefits are to
be derived from it. As we have often had
occasion to say in this Forum and upon leeture platforms, meditation is commonly confused with contem plation. The latter,
contemplation, is a form of concentration. It
is the focusing of attention upon a subjective
impression; in fact, it is the entering of the
subjective state.
When we are recollecting, we are in a state
of contemplation. When we are reasoning,
analyzing some idea or concept, within our

own minds, we are also contempla ting. We


are focusing our consciousness upon an idea
arising within the mind that has not been
engendered directly by a sense impression.
To focus the attention in contemplation upon
an idea is similar to focusing the attention
on anything else, such as an external impres
sion. In both instances, it is the use of the
attentiondirected outward or inward.
When an individual is thinking quietly
about some problem, hoping to arrive at a
solution or to find an answer to a question,
he is not meditating in the true sense of the
word. Rather, he is contemplating or cogi
ta ting. Neither is meditation the reverse of
this process. It is not keeping the mind a
mere blank. It is true that at times and in
certain mystical exercises this is required,
usually in conjunction with other mental
phenomena which we shall not now consider.
Meditation, however, is the act of transmuting the consciousness. It is the process of
changing the level of consciousness from one
state of apprehension and apperception to
another.
We are all aware that there are certain
levels of consciousness. Each level affords
us a particular kind of perception or knowl
edge. Two of these levels are common to us.
They are part of our daily conscious life.
One is the objective state with which we are
most preoccupied during our waking hours.
It is the means by which we perceive all
reality external to us and our own physical
being, as well. The channels which provide
the impressions of the objective consciousness
are principally the five receptor organs.
Through these, our consciousness seems to
reach out to contact the world outside. Actu
ally, reality enters our consciousness through
the sense organs.
The other common level of consciousness
is the subjective. It is, for example, the states
of reflection, imagination, and reason. Such
mental processes seem to be entirely indwelling. At the time, they are not related
to sense impressions from external reality.
In deep thought, we may not even be con
scious of our environment.
All of our range or spectrum of conscious
ness does not end with those two octaves.
Over and beyond them is a vast stream of
consciousness in which are many octaves of
realization. These are not commonly ex
perienced by us. We do not even know how

extensive they are. For convenience, psy


chology and even mysticism have grouped
them all together into one category which is
called the subconscious.
These other octaves of the subconscious
are not sharply separated. Rather, one
merges gradually into the other. Each, too,
has its own unique phenomenon or experi
ence which it providesjust as our objective
conscious life is different from our subjective
one. Experiences on these other octaves or
planes of consciousness would be quite unlike anything we have ever realized objec
tively or subjectively. We cannot hope to
experience them except by entering levels
of consciousness where they are manifested.
It is for this reason that mystics who have
entered these deeper levels have found them
almost ineffable. They cannot find qualities
or words to explain them adequately.
Meditation provides the means of entering
these states. In meditation, we bring about
a change in our consciousness so that the self,
the ego, is advanced to levels above the sub
jective. The self, then, takes on quite a
different character from that which we knew
before. We must understand that the self
is not just one state; it is an integra tion of
various states of consciousness. In each level
of consciousness, the self has its own characteristics. The objective self is our physical
beingour height, weight, color, the general
contours of our body. Subjectively, the self
is our sentiments, our emotions, our thoughts
and ideis, those ordinary inner experiences
which we realize. But none of these is self
as realized on the other levels of conscious
ness. Only those who have entered these
states can know what the self is like in them.
Objectively, we cannot describe to others
what these subconscious states are like. The
most that can be done is to teach or to guide
another in the technique by which such
reality is realized.
When one enters meditation, he should
begin with what he has been taught in order
to bring about this transition of conscious
ness. If he is successful, certain ideas will be
had on that level. Often they are transformed
into objective ideas as inspira tion or intuitive
flashes. This, then, becomes the practical
side of meditation. In other words, we gain
enlightenment useful in our everyday lives
from such contacts. The subconscious state
itself is not very explicable, but certain im-

pressions received through it are transformed


into comprehensible guidance. If this were
not so, obviously meditation would have no
valu in this life.
When we wish to contact the transmitted
thoughts of others, we try to remain passive.
We try as much as possible to suppress all
impressions coming to us through our senses,
But such a useful exercise is nevertheless not
meditation and should not be confused with
it. Mysticism is practical in that it requires
you to do something if you wish beneficial
result s in return. The per son who sits like a
stone sphinx doing nothing is neither a mystic or is he truly meditating.X
Psychic Effects of Space Exploration
A frater of England, addressing our
Forum, asks: Could you possibly explain in
the Forum what effects space exploration
may have upon the health and mental attitude of an explorer setting out, for example,
to Mars?
The effects of space exploration on the
human organism, the mentality, and the personality are still a matter of experimentation
and, we might add, speculation. There is a
special divisin of medicine, called Space
Medicine, which has been organized for the
purpose of determining what effects interstellar space radiation, weightlessness, and
isolation in confined quarters will have upon
the physical condition and psychic qualities
of future astronauts. Considerable information has been determined from such research
and has been published in special abstracts.
Other information gathered by this means
concerning psychological effects has been
considered by the space project authorities
as classified, that is, secret.
Some years ago, we explained in this
Forum the psychic effects that very high
altitude flying in combat had upon pilots
and crews. It was reported that their emotions seemed to be affected, especially when
the oxygen supply was somewhat limited,
even though not enough to cause a blackout,
that is, loss of consciousness.
The members of the crew giving the account stated that a particular phenomenon
noted by them was their seeming ability to
communicate with each other by thought
alone. The personnel answered questions

verbally that were only thoughts in the


minds of other crew members. Further, the
intuitive faculty seemed to be quickened. The
members of the crew gained insight into
personal problems or seemed to arrive at
solutions and answers to questions that had
long perplexed them.
They recounted that when they dropped to
a lower altitude and particularly when the
oxygen supply was again normal, these
psychic conditions seemed to pass. Of course,
the diminishing of the oxygen supply to the
blood physiologically would affect the neurons, the brain cells and those of the nervous
systems. Though such a condition might
cause hallucinations or strange dream-like
states, these conditions were rather of a posi
tive nature. The recipients did not imagine
that they were receiving questions trans
mitted from other crew members by means
of thought alone. The experiences were confirmed by the ones who had the questions in
mind at the time. Further, if we recall the
account accurately, once discovering this
phenomenon, different crews made tests un
der similar conditions and reported like
results.
It has been stated in our monographs that
the positive vibrations of Nous, inhaled with
the air we breathe, combined with the nega
tive polarity of the substances we take into
our bodies as food and drink, are necessary
for health. The astronauts and travelers of
spaceships and rockets to other planets will
not breathe natural air but that which is
artificially prepared for them. The question
then is, Will they be denied for a consider
able length of time the positive polarity of
Nous? If so, what effects will that have
upon them?
One thing we do not know is whether one
can absorb some of the positive vibrations of
Nous as a direct radiation independent of air.
Though the greater and more facile supply
would be by means of respiration, yet such
vibrations could also contact our bodies independently of air. Further, is it possible that,
when the chemical ingredients of air such
as oxygen and nitrogen are brought together
in the correct compound, they will constitute
an attraction for the positive vibrations of
Nous? If they do, then breathing artificially
prepared air for great periods of time will not
be detrimental.

The fact that the voyagers would be confined in the metal shell forming the spaceship would not mean that they would be
isolated from the radiation of the polarity
of Nous. As a special radiation, Nous has
never been isolated in a laboratory and we
do not know just what its frequency is or
what its penetration qualities are. So in all
probability it could penetrate any metal ship
and reach the human beings inside.
The human organism has evolved in the
field of terrestrial magnetism. It is in harmony with or at least subject to the belts of
the earths magnetic fields. What will happen when an individual is far removed from
this magnetic influencenot for hours or
days, but for weeks and months? The opposite aspect of this matter to be considered
is what effect will the magnetic currents of
celestial bodies, such as the other planets,
have upon man when exposed to them in
future explorations.
There is also the question of time. The
time will vary in relation to mans own
vehicle in space. Time is relevant to the
position of the observer, according to the
theory of relativity. It will take intricate
calculations based on the speed of the projectile to determine the relative time in contrast to some other body relatively inert in
space. If, in the far future, man attains a
speed approaching that of light, or 186,000
miles per second, his determination of time
will be even more complex. Under such circumstances, his life may be extremely lengthened in time sense; in others, perhaps
shortened. All of this, of course, is nteresting but as yet only a matter of speculation.
It is quite probable that such factors will
have a very definite psychological effect upon
the personality of the occupants of spaceships. Will their sense of vales, the importance which they attach to themselves, to
their work, and to other things be altered
by their experiences? Will their sense of
responsibility diminish? Will the desire to
concntrate and the ability to exhibit initiative be altered? Will continued isolation
under conditions unlike those experienced
on earth and the varied magnetic effects
upon the nervous system and brain cause
delusions and hallucinations, distorting the
perception of reality? No one can answer
this as yet.X

Why Does the Cosmic Require


Special Conditions?
A frater asks: Why is it that the laws
which we have been taught can only be used
in dire need or for a serious purpose? The
law of gravity operates consistently. When
a child tosses a ball into the air, it immediately falls to earth, just as the rain falls to
nourish crops. All chemical and physical
laws operate equally well for a serious or
frivolous purpose.
The question is one worthy of consideration and does appear to place those who de
sire to invoke cosmic laws at a disadvantage.
Insofar as the physical laws are concerned,
every scientist or anyone familiar with the
different phenomena of these laws knows that
their functions depend upon certain condi
tions prevailing. To use the fraters analogy
of gravity, according to the laws Newton
discovered, there is a forc of attraction
between everything, regardless of its substance. The attraction depends upon the mass
of the objects, their density, distance apart,
etc. Consequently, gravity is the forc which
planets, or even two apples, exert upon each
other, so minute that it is not discernible.
It is the forc which earth exerts upon a
ball thrown into the air by a child.
Where gravity is concerned, an object
must have sufficient mass to be attracted by
the earths pul when in the air, or it will
float. To demnstrate gravity in the usual
sense, one could not use a balloon filled with
helium. It would float or rise in the air, and
the demonstration of gravitational pul would
be a failure. It is quite obvious, then, that
for physical laws to be demonstrated, there
are certain conditions required. Without
these conditions, the most learned scientists
could not invoke natures laws. Conversely,
with them, a child can demnstrate the laws
known to the scientist.
To use another analogy, we hear by means
of the disturbances of the air. Vibrations
travel through the air to the diaphragm of the
ear, which they oscillate. To demnstrate
this, it is necessary to have a jar in which
a bell is sealed and suspended. When the
bell is rung by means of an electric push
button, the sound can be heard emitting from
the sealed jar. If a pump is attached to the
jar and the air is evacated, when the bell
is rung, it cannot be heard. There is insuffi-

cient air to be disturbed by the vibrations


of the bell and, therefore, no mdium to carry
the vibrations to our ears.
Anyone can demnstrate this principie
provided he has the materials through which
the laws can function. Physical laws need a
physical environment and causes and effects
by which to work. Such physical conditions
are the only requisites of a physical demonstration. Purpose, mood, moral or ethical
standards are entirely extraneous to such
demonstrations.
When, however, we are concerned with
invoking cosmic laws, the purpose (the moral
end) is then a determining factor. Why?
Because the purpose, the use to which the
operator intends to put the cosmic laws, is
an essential requisite of their function. Just
as physical conditions are factors in the per
formance of demonstrations of natural laws,
so, too, intent is a factor where cosmic laws
are concerned.
Some frater might ask, And are not the
physical laws, the laws which manifest in
nature, for example, integrated with the cos
mic laws? Are the laws of the chemist apart
from those of a mystic?
We answer by saying, It is true, there is
unity in the universe. The macrocosm and
the microcosm are of one order, infused with
one Intelligence. In the whole scale of cosmic
manifestations, there is neither physical,
material, or immaterial; there is but variation of effect.
In the lower part of the scale, figura tively
speaking, such gross manifestations as occur
and which we perceive with our objective
faculties, we cali the physical world. In the
higher octaves of the scale, there are such
phenomena as we attribute to intelligence,
reason, cogitation, and, finally, the so-termed
divine or cosmic principies. These latter we
relate to the functions of the soul.
We could not expect to experience Cosmic
Consciousness by resorting to the mixing of
chemical compounds in a laboratory; neither
could we expect to construct a more efficient
mechanical apparatus by continuous abstract
reasoning or merely by resorting to mystical
attunement.
Each octave of the cosmic scale requires
the use of principies which are in harmony
with its efficacy. Where cosmic principies
are concernedthose of the higher octaves of
the scaleprecept, conduct, and intent deter

mine whether one will be successful. Skepticism, malice, envy, and hatred are hostile
to invoking cosmic principies. They are the
wrong admixture to produce the desired
effects.
For further analogy, one cannot magnetize
a piece of wood with cobalt steel because
he is using the wrong physical principies.
Likewise, one cannot utilize the constructive
cosmic principies with a nefarious or selfish
attitude of mind. You must remember that
your sanctum is your cosmic laboratory. If
you do not take into it the right tools, namely, the right attitude of mind, humility, and
sincerity, you can only expect failure.X
How Is Selfishness Defined?
A question arises: What is the mystical
conception of selfishness? What may be
considered selfishness, and what not? To
what extent may we concern ourselves with
personal interests and yet be free from the
stigma of selfishness?
In the first place, it must be realized that
from both a psychological and mystical
basis one cannot be completely free from a
self-ish impulse. The self is an integrated
entity: It is composed of appetition, the de
sires and appetites of our bodies, generally
referred to as the physical self; and also it
consists of intellectual desiresour conceptions and ideis. Then there is the spiritual
aspect of this integrated self, which consists
of the moral dicta tes. Whatever we do is
thus motivated by at least one aspect of this
united self. The most sincere, charitable, and
humanitarian act is in this technical sense,
a selfish one. It is a serving of the higher or
what is generally referred to as the imper
sonal self.
The commonly accepted idea of selfishness
has to do with thoughts and actions which
are centered in the fulfillment of the inter
ests of the immediate person. Thus one who
is concerned only with the gratification of
his appetites or the furthering of his own
social and economic welfare is referred to as
selfish. Since the inclinations of the moral
and psychic self are extended to include the
welfare of others, such inclinations are eulogized as examples of selflessness.
In fact, those who are motivated by the
sincere desire to further the interests of oth
ers may actually believe themselves to be
free of any personal advantage accruing

from their acts. In many instances, those


who perform so-called unselfish acts have
made considerable sacrifice to do so. They
may have denied themselves food and bodily
comforts. Nevertheless, they are finding a
satisfaction in what they are doing. They
are gratifying a personal impulse of an aspect of their integrated selves.
Is a per son who serves others to be denied
the tribute of a noble act? Is he to be placed
in the same category as one who serves his
immediate physical and social interests at
the expense of others? Not at all. His is
truly a commendable Service and the nearest
approach to a theoretical unselfishness.
Mans consciousness can be restricted to
his immediate physical, mental, and social
interests, or it can be projected to include
many extraneous things. We cali this proc
ess the projection of self. It means that self
includes realities which do not serve the
body in which the consciousness of self is
resident.
Psychology calis this process empathy,
namely, the projecting of the consciousness
to other beings. When one serves the welfare of another because of compassion, his
reason is that he has sympathetically incorporated the conditions and affairs of oth
ers as part of the nature of his own self.
He has become as conscious of the effect of
conditions upon others as upon his immediate
self. In other words, he is still serving self
but an enlarged, a more inclusive self.
To use an analogy, we may think of a
mother hen whose maternal impulse is so
strong that she includes under her protective
care even stray kittens, which she scoops up
beneath her wings.
The person who evolves his soul-personality becomes more and more susceptible to
the impulses of that exalted aspect of self,
which we cali the divine nature of man. His
consciousness comes to transcend the grosser
appeals of his sensual nature. It spirals outward to manifest what we designate as the
impersonal self.
To answer the questions specifically, we
may say that, mystic.ally, selfishness is ones
whole devotion to those desires which are
centered exclusively in his immediate physi
cal and mental being. An individual so
centered in himself would never work in
the interests of humanity because of love for
others. He would serve humanity only if

each act brought him some material reward,


that is, would satisfy a sensual pleasure or
his sense of cupidity.
Let us make our position fully comprehensible. We must, as human beings, serve
our immediate selves. There is no escaping
this. We must nourish the body to survive.
We must experience certain pleasures to be
normal and fulfill organic functions. We
must, as a law of nature, be aggressive if
we are to master our environment.
There is no mystical violation in being
ambitious. A Rosicrucian has as much right
to achieve success in a professional or ma
terial enterprise as has anyone elseand in
doing so he does not jeopardize his mystical
attainment. One, however, who prostrates
his conscience, the dictates of the spiritual
aspects of self, who opposes the accepted virtues to serve his physical and mental welfare
only, is, mystically, selfish.X.
Justifying Wrong
A Rosicrucian student from the Midwestem section of the United States, and, I believe, new to our Forum, says: I have read
several articles on the guilt complex by
leading psychiatrists. After reading these,
I carne to the conclusin that everyone does
wrong; therefore, one should forget about
ones wrong conduct since others are constantly doing the same. It is like calling a
person an uncomplimentary or profane
ame, and when one is reproved, replying,
Well, the President of the United States
called a man ames in public and I am no
better than he.
This sort of salves ones conscience and
most people favor the practice. In time, con
science becomes weak. As has been said,
Our greatest glory consists not of never falling, but in rising each time we fall. May I
have your opinion on this matter?
It must be realized that the average con
duct of individuis is not the result of their
intuitive compulsin. The so-called moral
conformity of many is but a concession to
the forc of public opinion. The good and
evil, the right and wrong, of ethics are not
ordinarily vales experienced intimately by
the majority, who have never made a per
sonal analysis of the circumstances by which
an act comes to be considered immoral or
wrong.
A true moral wrong is one that is in con-

flict with conscience, that is, contrary to the


sentiments which flow from an innate sense.
No law prohibiting any acts as moral or
ethical wrongs will ever have the support
of the people unless the consciousness of in
dividuis can realize them as violations of
personal vales. Justice, as an example, is
the sympathetic extensin to another of the
regard of self. The self is enlarged so as to
in elude the interests of others. What offends
the interests of these others is sympathetically experienced as a wrong by ourselves.
Therefore, we cannot accept a broad and enlightening moral code unless our self includes
the higher vales of human nature known as
uirtues.
Many actually welcome a departure from
the conventional, that is, from customary or
legislative codes of conduct. They seek some
circumstance as a sign of license so as to
conform to their own primitive, vulgar, and
often cruel natures. When they have committed an act which society has proscribed
but about which they have no personal compunction, they seek its justificatin. To
them, most moral and ethical conduct is not
an individual, voluntary conformity to what
is best in human behavior. Rather, it is but
the result of the pressure of numbers. Con
sequently, they feel forced only to follow
the pattern of society. When they break
with this pattern they feel justified if they
can show that numbers of others have done
likewise, or that certain influential persons
have done so.
When an act has a personal, moral connotation, it is immaterial to one how many
others vilate it or whether any important
persons do so. Consequently, the kind of
justification of wrongdoing to which the
soror refers reveis individuis whose moral
sense is puerileand that constitutes a danger
sign for society. The decadence of past civilizations was due to the degeneracy of the
individual^ moral vales. Whatever the
decadent society permitted had the full acceptance of the average citizen.
Moris are, in fact, a combination of environmental influences and personal, spirit
ual unfoldment. The more one resorts to
meditation upon the higher and more profound problems of human relations, the more
he culti vates the expression of the psychic
aspeets of his being. The finer harmonies
which please the esthetic tastes and the

spiritual nature are experienced. They are


then shown preference, as the summum
bonum in life. Those so enlightened seek to
pursue a course of conduct that gratifies the
subjective part of their being.
These activities and behavior become
recognized as moral standards that are
worthy to be cherished. They are taught
and others exhorted to follow them. If later,
people have not personally evolved to the
same state of spiritual consciousness, then
the moral standards which have been established by their progenitors become nothing
more than empty customs to be violated
whenever the opportunity is afforded. Thus,
moris are both a product of intuitive evaluations of conduct and an adaptation to environment.
There are those who oppose the intuitive
theory of moris and claim that there is no
innate, moral impulse; rather that such is
cultivated solely by social taboosthat is,
by the prohibitions of society. This is an
erroneous idea, as is indicated by the fact
that individuis will cling steadfastly to
moral precepts which a degraded society has
rejected.
The sensibilities of the mind of a person
who has been permitted to express the more
latent inclinations of self gradually fashion
themselves into personal taboos which are
akin to what we term the cardinal virtues.
Society may enlarge them and give them
more definite expression, but such basic
moral urges are dominant in almost all
people. They are, in fact, an enlargement
of the self to include interests beyond ones
own physical being. These inclinations must
be experienced by permitting ourselves to
become conscious of the finer impulses.
Compunction and justice are not learned;
they are experienced.
While it is true that no one is guiltless,
especially in an age when one may even
vilate some mandate unconsciously, it does
destroy the dictates of conscience for one
to attempt to justify a wrong. Where ver a
proscription is not popular and at the same
time does not circumvent the accepted basic
moral standards of society, it should be opposed through legislative means so that it
may be rescinded as a law. To vilate it
while ostensibly supporting it causes a disregard of our obligations to the accepted
good.X

Com plete Laboratories


M odern Classroom s
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Prepare now to be one of the happy throng


gathering at Rose-Croix University during June
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R O S I C R U C I A N P R E S S , L T D ., S A N J O S E

L I T H O IN U S

February, 1964
Volum e X X X IV

No. 4

KISIIRI l'in
FORUM
A prvate publication
for m em bers of A M O R C

Where Mystics Dwelt


The hom e of the celebrated
artist Rem brandt , in Amsterdam, Holland, is over three
hundred years od. It is re
lated that Rembrandt made
people his greatest study. H e
continually sketched persons,
as one would m ake notes, to
try to capture the latent or
mystical elements o f their
character. He established residence in Amsterdam about
the year 1631. The building
is now a museum for some
of his paintings and accoutrements.

Greetings!
V

THE INDIFFERENCE OF LIFE


tive. It strikes an individual or falls free
Dear Fratres and Sorores:
of him without in either case the mans being
In many minds the question arises, Why
does life seem to be a succession of triis taken into consideration.
Primarily, life, the state of living, must
and suffering? It is difficult for the average
individual to conceive that life is quite in- be one of our own making. We must assume
diffrent to mankind. Biologically there is the responsibility of our own existence. We
did not ask to be born, but we are here.
the mpetus, the impulsation, to live. The
What happens in life is, to a very great exorganism strives to survive against obsta ces.
The other phenomena of existence, the other tent, the result of how we cultivate what we
are and what surrounds us. We can never
realities of the living organisms environment, are not placed there for its benefit as be complete masters of life. To some extent,
there will always be the unexpected that
man so often imagines and as some of his
arises. However, the more intelligent and
religious and philosophical teachings would
more experienced we are, the better will
have him believe. If life endures in an environment, it is not because the conditions we be able to cope with these sudden occurwere intentionally made conducive to it. rences.
The mastery of life, the ultmate ideal of
Rather, it is that such things are necessary
metaphysics and philosophy and, certainly,
to life and it survives because it can utilize
of the Rosicrucian Order, is not absolute bethem or can be developed from them.
Consequently, life has no assurance of a cause our knowledge will never be all-inclusive. This mastery, then, is and must be
congenial existence. It is and must be a continual struggle for it. An intelligent being relative. But each year, with serious study
and application, we gain more direction and
learns through experience as part of its incontrol over the extraneous forces that affect
stinct and intuition that certain conditions
are essential to it. This is most often learned us. We will always have suffering to some
through adaptation to what is found to be extent. Sometimes this suffering is personpleasurable and in harmony with the life allyeven though unwittinglyimposed. The
forc. Therefore, the intelligent being or the individual whose aspirations or ambitions
one solely govemed by instinctas the lower exceed the potential of his own being or who
formsbegins to direct and control its en- unnecessarily pits himself against certain
vironment. It tries to avoid that which is circumstances that he cannot surmount is
offensive or dangerous and thereby lessens going to have much suffering. His life will
or minimizes the struggle and any ensuing be full of many triis not necessarily experi
enced by others.
suffering.
The kind of personality which we develop
Theology has given many explanations for
can and will indicate the extent and kind of
why a just and compassionate God or Deity
allows man to suffer. Metaphysical phi lifes experience which we may expect. One
losophy through its doctrine of Karma en- who is avaricious, jealous, deceitful, unreasonable, aggressive, is creating conditions
deavors to do the same. However, they often
do not take into consideration that these from which will accrue much unpleasantness.
The organic aspect of our being, too, must
forces and powers of nature with which we
are brought into contact are quite often be taken into consideration. It is quite nat
impersonal. They have neither concern for ural that we should go through a cycle of
evolution and devolution. There comes a
or against mans personal welfare. They
are unthinking, operating according to the time when the natural, constructive process
necessity of what they are. A stone that in man declines, when deterioration sets in
falls, being impelled by gravity, has no mo like a flowers blooming and then withering.

But, to nature, there is no adverse, no nega


tive state. It is but a transition, a change
of form, a release of the vital forc and of
the molecular forces so as to compose some
other substance even if less complex. This
deterioration to the human consciousness
constitutes an inharmonyas ailments, afflictions, the losing of ones faculties, and pain
all summed up as suffering.
It is just as the flower in its process of
devolution may lose its fragrance, its beautiful hue, and its symmetry of form. These
are vales, however, that man has placed
upon the flower, Nature has not thought of
the fragrance and coloring as being the excellence of the flower. It is man who has
decided that such aspects of the flower are
the preferred ones.
It is likewise the human consciousness,
experiencing a harmonious reaction of itself
to other realities of nature, which considers
them the ideal. The human mind wonders,
then, why it is later subject to an opposite
state at times, that is, subject to inharmony
and suffering. But in nature there are not
these vales. They are but changes; they
are part of lifes processes. From them we
can extract knowledge from which, in turn,
higher satisfaction may be derived. We can
leam partially to combat and master them.
Psychologically, too, suffering provides the
background for many joys and pleasures. It
is because all pleasures are not positive in
themselves. By positive, we mean that all
are not realized as pleasure without any
other related experiences. Many of our pleas
ures are negative in the sense that they are
derived after the elimination of some mental
or physical distraction or irritation.
It is only by the contrast of eliminating
the disagreeable that many times we know
how gratifying the agreeable is. Certainly,
many of us have said at some time that we
would never have known of a certain pleassure unless a definite condition which blocked
it had been removed. We enjoy the bright

sun more because we know what its absence


can be like. We can enjoy good health more
through the occasional illnesses which we
have.
Life is not giving us these tests. It is not
making us ill, or is it placing obstacles in
our path so that we may experience adversity. But, since these things do occur and
since we will never be able to escape them
completely as long as we are human beings,
let us extract from them the knowledge they
can provide. After all, from many negatives
at times a positive may come forth.
Fratemally,
RALPH M. LEWIS,
Imperator.

Nourishment of Body and Soul


In consistent conformance with the law of
duality, which manifests itself on the physi
cal plae, man is composed of both body and
soul, as we have repeatedly emphasized in
all of our teachings. The soul is resident in
the body, and the body is in turn a temporary
vehicle or mdium for the expression of the
soul. It is generally conceded in popular
terminology that both body and soul must
grow. Actually, growth is in the mind; that
is, it is mans continuous realization of his
attempt to adapt himself better as part of a
totality to the purpose or destiny for which
he exists.
Mans growth, then, should be a continu
ous realization of the fact that the body partakes of material elements in its environment
because it is a material vehicle and the soul
partakes of the immaterial elements of the
universe of which it is a part. We develop
a degree of realization of the potentialities of
both the body and the soul; and as our reali
zation of the souls potentialities grows our
realization that the body is a secondary con
sideration increases. We should ultimately
come to the complete awareness of the fact

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that the body serves only during the time


that man, or the intellect of man, is gaining
realization and awareness of the soul personality.
The soul in itself, as has been stated in
these pages before, does not grow or evolve.
It is a perfeet entity to begin with; but mans
realization of the soul, that is, the soul personality, evolves. Mans evolvement makes
him aware of the nonmaterial and psychic
forces that function within him. As he develops intuition, clairvoyance, and other
abilities to perceive beyond the limits of the
physical senses and gains concepts psychicallyas he evolves toward the ultmate reali
zation of being a psychic entitythe soul
personality also evolves. When the soul personality has evolved to the realization of all
the potentialities of the soul, then man as a
physical entity need no longer exist.
The end of mans cycle of incamations in
a physical body, regardless of how many
they may be, is timed in a sense by his
ultmate realization of the personality of the
soul. Consequently, he needs to nourish the
soul by proper consideration, by giving to it
the attention that is due any item of great
valu.
If you had something of physical valu,
such as a precious stone or mineral, it would
be only logical that you would take care of
and preserve it. The valu of the inner self,
the soul, is far greater than that of any
physical object you could possibly ever own.
It is logical, therefore, that you should
preserve and take care of the inner self because once you have given yourself completely to its realization, to an awareness of
the potentiality of the soul, then you have
completed the destiny for which man as a
physical being is created. Nourishment of
the soul, then, is the nourishment of the
awareness in man of the souls true function
and valu, the continual consciousness of the
importance of the soul and its existence
throughout eternity.
Man is constantly having his attention
detracted from this central concept. Outside
pressures make him so concerned about his
physical existence in his search for possessions and concern about the material that his
physical body frequently gives him more
concern than does his soul.
Whenever we emphasize any desire or
need of the human body, we are in a sense

exaggerating the importance of our physical


being. At various times in history, there
have been groups who believed it was a sin
to satisfy the needs of the body. They condemned all physical pleasures, whether they
were in the form of food and drink or ac
tivities carried on purely for sensual satisfaction.
While most of us today do not believe that
a reasonable gratification of the bodys needs
should be placed in the category of sin, the
foundation of the belief has some basis in
truth. This is the realization that an exaggeration of the importance of the body, that
is, the constant desire to fulfill its demands
to bring physical satisfaction, is detracting
attention from the real center of our being.
The soul itself should have first consideration.
The whole matter resolves itself about a
point of view. There is nothing immoral or
sinful in gratifying a physical sense, provided it is done with reason and proper discretion. If you like a certain food, such as
chocolate, for example, there is no reason
why you should not eat it from time to time;
but that does not mean you should eat it to
the exclusin of everything else. Under such
circumstances, it may actually become harmful to the body.
Today, when there are so many books on
calories and weight control, there is a consid
erable tendency to become overly diet conscious. I realize that I am now walking on
thin ice, as it were, because the subject of
diet is highly controversial. Those who hold
opinions concerning the subject have usually
arrived at a very definite conclusin. How
ever, I am one who is not too tolerant of
many of the points of view in regard to many
concepts of diet.
I believe that claims made for diets of
various kinds are greatly exaggerated, and
that diet plays a far less important role in
mans physical and spiritual existence than
some dietitians or diet faddists would have
us believe. Furthermore, I believe many
principies of diet are based upon individual
opinions rather than controlled experiments.
Many ideas concerning diet are fads in the
true sense of the word, rather than facts that
have been proved by an actual process of
determination of whether or not the par
ticular diet is effective.
Many individuis are following a point
of view based upon personal opinions and

whims. Same laboratory experiments are


now under way that tend to prove diet to be
far less important in the treatment of many
forms of disease and illnesses than was previously believed. Formerly, it was an ac
cepted fact that diet was the most important
factor of treatment.
The mortality during and after the treat
ment of many diseases, formerly associated
directly with diet, has not been changed
substantially when the diet has been forgotten. This is because the physical body is of
the same essential material as the physical
world of which it is a part. It partakes of
that world, and it is nourished by having
elements of itself added to it. But the body
has at its command complicated chemical
processes. It is able to adapt the intake of
various forms of material in such a way as
to use them for growth and maintenance.
I read recently of an interesting study
conceming diet and environment. An Amer
ican doctor, making a study of blood pressure,
sent observers to work with Dr. Albert
Schweitzer in Gabon, Africa, and, also, with
Dr. Theodore Binder, who has a hospital
similar to that of Dr. Schweitzers in the
jungles of Per. When he crrelated the
studies made, he found that the blood pres
sure of the Peruvian Indians and the people
who lived in the jungles of Per, where Dr.
Binders hospital is located, had noticeably
lower blood pressure than the people who
lived in Gabon, Africa. The living conditions
were nevertheless very similarthe jungle
climate, simplicity of existence, the lack of
adequate protein, fat, and salt in the diet,
the widespread infestation of parasites, the
existence of anemia, and the prevalence of
infectious diseases. Coupled with these condi
tions was the fact that the diet of the indi
viduis was very similar as were other
extemal environmental conditions.
In drawing some conclusions from these
studies, the decisin was reached that the
tendency to high blood pressure is a condition within the genes of an individual or a
particular group and has little to do either
with the food intake or the so-called stress
and tensions of modem living. If from a
hereditary standpoint you are so built that
you are subject to high blood pressure, you
will probably have high blood pressure in
some degree, regardless of your diet.

I was, of course, pleased to read this article


because it confirmed ideas which I have held
for many years. I believe it also confirms
the principies that Dr. H. Spencer Lewis
wrote of in The Spiritual Property of Food
and in the Sixth Degree Monographs, showing that we can exaggerate the needs of the
body insofar as diet is concerned.
If we would give our attention to our
psychic development and try to eat a reason ably balanced dietand not, as I mentioned
earlier in this article, merely because we like
chocolate eat nothing but chocolatethe body
would have the opportunity to draw its needs
from the various food components, such as
protein, carbohydrates, fats, vitamins, which
we consume in a normal food intake and
which are of the same composition as the
body itself.
Even under very restricted conditions, the
body can do quite well. I remember when
my thoughts first tumed to this subject some
years ago. I was teaching school in a remte
district of the West. Many of the people in
that area lived for four to six months out of
the year on nothing but salt pork, potatoes,
and white bread. Many of them overcooked
this food so that it had practically no taste
and appeared to have little nutritional valu.
I made a study of the children attending
that school and found the lowest frequency
of communicable diseases, including common
colds, of any similar group with which I
could compare in other localities.
I will concede that they were probably
less in contact with carriers of these diseases
although the community was not isolated.
Adults visited the nearest town or city at
least once a week, and the children almost
as frequently; so they did come in contact
with other individuis. I do not claim that
such a diet keeps one free of communicable
diseases; but I do say that a more complicated
diet does not necessarily keep one free of
diseases.
What men need is what the Rosicrucian
teachings have always emphasized as a fun
damentalbalance. We should give reasonable attention to the body and direct our
attention to the soul and the immaterial part
of our beings because of its etemal nature
and fundamental valu. Then we can strike
a balance between soul and body that allows
the body to serve its true purposethat is,

as a vehicle for the soul temporarilywhile


our mind and soul personality evolve in understanding and realization of mans true
place, not particularly in this world, but in
the universal cosmic scheme.A

Psychic Hitchhikers
A soror brings up this point: These last
few months I have heard so much discussed
on a certain subject which is new to me that
I would like to ask the Forum two specific
questions.
The questions are based on the subject of
Psychic Hitchhikers. Let us say that there are
two persons who are each attempting to attune with a third point. One of them, presumably the more highly evolved, absorbs
all the built-up energy of the other for the
purpose of experiencing attunement. I understand that this process is used by those who
are unable to make such a contact by them
selves.
My first question is, Is it possible to build
up psychic energy as outlined above for the
purpose of making psychic contact? My
second question is, Is it possible to absorb
into oneself the psychic energy of another or
that of a group such as exists in lodge or
chapter experiments when performing an
attunement experiment?
Mystical attunement for most people at
best is a difficult process. Only a few can
easily enter the silence and commune with
the Inner Self or the Cosmic. For many,
such attunement is almost impossible. For
those searchers, particularly Rosicrucian students, who seek to find an intmate communion with the Cosmic, helping hands are
to be welcomed.
In Rosicrucian ritual and study there are
many aids to attunement. The more of these
the student uses, the more readily can he
experience a degree of mystical attunement.
Each aid is a steppingstone. The environ
ment to which he exposes himself is like a
pathway to his goals and objectives. Those
who expose themselves to good music, good
books, good friends will find attunement
much easier than those who participate in
no environmental experience conducive to
aspira tion.
In the play, The Alchemisfs Workshop,
the narrator points out the alchemists rev-

erence for this process. In this allegory, the


alchemist is a student of mysticism. His
workshop is the body and its environment. In
order to transmute base metis into symbolic
gold (the baser elements of mans nature
into the virtues), it is necessary to tile the
temple or sanctum (body and mind) in
which the transmutation is to take place. To
accomplish this, he (1) burns incense to
sweeten the air; (2) lights candles to further
reveal the realities of existence; (3) intones
vowels to stimulate and awaken the various
psychic centers; (4) lets this mixture set
until it filis the consciousness during a medi
tation music selection.
When all these steps have been taken, he
has brought his consciousness gradually upward where attunement is now more likely
to occur. We cannot emphasize enough the
importance of a sanctum to the member. A
sanctum period properly conducted is a
means of tiling the physical templeof preparing the mind for the most important
phase of its development.
Since mystical attunement is the key to
the growth and success of the soul personal
ity, anything that abets and helps to bring
this about should receive the closest atten
tion. It is to the end that each individual
may one day gain the inspiration and guidance he needs through direct attunement
with the Cosmic that Rosicrucian study is
devoted. This is the whole point of the mys
tical life. But this requires the most rever ent
and sacred approach. To think of it in any
terms other than that of cleanliness of mind
and spirit is a desecration of the highest good
we know.
The realization of this process is the next
phase of mankinds development. You will
see increasing emphasis of this aspect of
mysticism. It is not enough that man acquire
information and awareness of the world
about him although these are necessary. He
must be drawn into a deeper sense of his
kinship with the Cosmic through those practices and duties which uplift and harmonize
him with the positive and constructive forces
of the universe.
To get back to the sorors question regarding psychic hitchhikers, the fact that two or
more persons are involved in an attunement
exercise is an aid to each participant. It is
a matter of setting up harmonious thought

patterns which are conducive to a flow of


inspiration and inner strength. Again, it is
a matter of environment. People who work
together on a project help each other by providing an air or atmosphere of strength and
achievement. The spirit with which they
enter into their work is lifted, and there is
experienced a resulting ease in the attainment of their objectives. There is probably
no physical or psychic exchange of energy
here, but rather the paving of a road on
which attunement can be made with greater
facility.B

Affirmations and Positive Thinking


A short time ago, I had occasion to be in
rather cise contact with another individual
who was constantly reprimanding me because of what he labeled my negative think
ing. While the other party was, no doubt,
very sincere, after a short time, I became
rather irritated and annoyed at the constant
reference to my need for positive thinking.
I feel that I am somewhat familiar with the
principies involved in positive thinking, but
I also know that those who talk the most
about positive thinking know the least about
it and use it very little.
One of the most important psychological
principies presented in the Rosicrucian teach
ings is that the mind of man has many attributes and potentialities but, at the same time,
functions in accord with certain laws. The
mind is not a piece of clay that indiscriminately can be molded on the basis of our
whims and passing wishes. The mind can
more specifically be compared to an intricate
instrument which requires delicate and con
stant adjustment. To be able to punch a
piece of clay around until it reaches a shape
pleasing either to our senses or to our desire
to have manipulated something can be a
haphazard process.
It, of course, can also be a process of
planned intent on the part of an artist who
works through such a mdium. But the mind
is not something that is subject to the whims
of our manipulations at any particular moment we may desire to work with it. The
individual who is constantly using affirma
tions or preaching the principie of positive
thinking is in the same category as the ama
teur working with a piece of clay. He is

only punching it around, and it arrives at


no particular final shape. The mind, to repeat, needs intricate adjustment and direction, not playful manipulation.
Affirmations are, in a sense, little more
than a statement of the popular concept of
positive thinking. There have been many
psychological, philosophical, and religious
attempts to make affirmations take the place
of other efforts on the part of the human
being. I remember a phrase which became
popular many years ago as a result of the
fundamental principies taught by a French
psychologist. It went something to this
effect: Every day, in every way, I am becoming better and better. It wTas presumed
that if this affirmation were repeated often
enough, a person would be better morally,
physically, or in some other manner, in spite
of himself. In other words, he could make
himself better by simply saying to himself
that he was better.
Most thinking people realize that an affir
mation simply does not work in this manner.
If you believe that an affirmation can change
a physical condition, try it the next time you
are in pain. Have you ever suffered from a
toothache, the agony of an arthritic joint,
or from some other pain, possibly not serious
insofar as life expectancy is concemed but
nevertheless very annoying and inconvenient?
To experience such a pain and to say to
oneself that the pain does not exist is simply
a process of trying to delude oneself. Saying
that the pain does not exist does not in any
way whatsoever affect the pain. Affirmations
simply do not produce results in this way.
We cannot change conditions by merely repeating an opposite point of view within our
objective consciousness. If I walk across the
room until I come in contact with the wall
on the other side, I can stand and say there
is no wall for as long as I have life and
breath, but the wall will still be there. Ob
jective considerations do not affect physical
conditions and, furthermore, they have very
little effect upon mental concepts.
This is because the objective mind is the
mind responsible for the physical perceptions
as we receive them through our sense faculties. If we are mentally to create, if we are
to use the power of the mind to bring about
changes, we have to do it by linking the

Creative forces within ourselves with the


cosmic forces of which we are a manifesta
tion.

Early in the Rosicrucian teachings, we are


taught that the objective mind is the recipient
of outside impressions. The unconscious or
subconscious mind is the mind of the soul.
If we are going to cali upon that soul forc
to work on our behalf, we must transfer our
wishes, our concepts, by subtle suggestion
to the subconscious mind. The mind in itself
is not a forc. The forc is the Vital Life
Forc, the soul forc; we might say it is the
cosmic forc which springs from our Creator.
It is only by hamessing and utilizing that
forc that we can accomplish anything
mentally.
To repeat: The mind itself does not pro
duce or generate any forces of action that
have any particular valu for us insofar as
molding our lifes philosophy or affecting the
circumstances and conditions of our environ
ment. If wre learn to draw upon the forces
of the Cosmic, which is the motivating energy
of all creation, then we are harnessing the
ultimate forces within the universe and directing them toward the solution of problems
and circumstances which are a part of life
and environment.
The Rosicrucian process of concentration
is the technique for accomplishing this end.
When we concntrate, we direct our mind
in a certain direction toward a certain point.
After our concentration has been clarified,
after we have vividly registered within the
mind the point upon which we concntrate
as a visual image, or in some other manner
we must dismiss it from objective con
sciousness because as long as it remains
locked within the objective mind, it is no
more than an objective thought.
The key to mental creating is to dismiss
from the objective mind the thoughts that
are most prevalent within it. In this manner,
they become a part of the subconscious, of
the life stream within us, and are reflected
back to us in forms which have been amplified by the Creative, constructive forces of
the Cosmic. In this way, man is able to use
his mind to accomplish positive conditions.
True positive thinking is the hamessing of
our intuitive abilities, a listening to our sixth
sense, the realizing that the still, small voice

within us is the voice of the Creative impulse


of the universe.

The happy-go-lucky or the Pollyanna-type


attitude of merely repeating something that
is believed to be positive and constructive is
no different from a parrots rambling within
the scope of a vocabulary which it does not
understand.
Positive thinking, then, if we are to consider it at all as a worthwhile attribute or a
useful function of our mental equipment, is
to think in terms of positively building com
plete concepts of what we want, positively
selecting our aims in life, positively distinguishing what is worthwhile, and then
positively directing ourselves toward their
visualization and realization by dismissing
them into the workings of the inner or soul
consciousness.A

Evil Spirits
A soror from England brings up the ques
tion of evil spirits. She asks: Since there
are no evil spirits, what is the phenomenon
seen by clairvoyants in the aura of a socalled obsessed person? Can it control man,
or can man compel it to do his will?
Rosicrucians have always interpreted good
and evil to be that which is, respectively,
harmonious and inharmonious. As we view
the world, we are sensitive to a degree of
either of these conditions. And since we
interpret most of our sensations in terms of
the objective world, we associate many and
varied objects and experiences with good or
evil.
Over a period of time, certain things have
caused a lack of harmony in our lives, and
we cali these things evil. There are objects
that instill fear, hatred, uneasiness, or dis
comfort in us, and these objects we cali evil.
There are experiences that have caused us
pain, distress, emotional disturbance, or loss
of some kind, and we cali these experiences
evil.
The same can be said of good. All that we
associate with pleasant experiences, happy
times, satisfying moments, relief, victory, or
success, we cali good.
A person who is negatively obsessed is
disturbed, either physically or mentally. A
negative condition in his aura or environ-

ment has evoked in the consciousness corresponding images with which evil is associated.
The image could be visual. It could be just
a thought. It could be audible. An obsession
can take any of the sense forms. Obsessions
can also be positive and constructive. Ob
sessions are thoughts or imagery of some kind
that besiege the consciousness, that manifest
much of, if not all of, the time. If they are
negative, they can cause the deterioration of
the personalitys expression since such constant exposure to a negative image is a threat
to progress, peace of mind, and constructive
well-being.
Clairvoyants who sense anothers obses
sion or negative condition may also relate
it to a visual or other sense form associated
with evil. They may term this imagery an
evil spirit. But they are only giving ame
to a negative vibratory condition that is impinging upon and disturbing the conscious
ness of the individual. These conditions are
not entities. They are entities only in the
form man gives to the sensations they evoke
in his consciousness. But, as negative vibra
tory conditions, they do control man to the
extent of inhibiting his thoughts and actions
along other linesby demanding his atten
tion by their very presenceby creating a
disturbing condition that evokes pain, anger,
or fear.
As for mans compelling these conditions
to do his will, he is not dealing with entities
who in any real sense correspond to an animate spirit that listens, speaks, sees, or thinks.
He can compel himself to elimnate these
distractions. He can compel himself to think
about and engage in constructive activities.
He can compel these conditions because they
are part of him. They take form and have
being in his own consciousness, and it is there
that they must be dealt with.B
Were sorrybut this is how it happened. Because we were short of copy
and timethe article, Restoring Lost
Lives, from an earlier Forum was rerun
in the October, 1963, issue. Unfortunately,
an error of statement was overlooked.
Readers are referred to the Rosicrucian
Manual, Cremation, Funeral Ritual
for correct information regarding present
practice.

Sensitivity to Vibrations
A frater raises the question regarding the
effect of vibrations on ones surroundings. As
we are taught from the very earliest degrees
and throughout the whole scope of Rosicru
cian study, the subject of vibrations is one
which is fundamental and must necessarily
be studied to evolve our understanding of
the influence that the vibratory nature of
the entire universe has at any time or place.
It would be impossible to attempt to analyze the whole of this study in one article
because, in one sense of the word, the Rosi
crucian philosophy is a study of the vibra
tory energy of the Cosmic. The Cosmic itself
conceivably might be considered a mass of
vibrations. We believe that the whole uni
verse has a First Cause. Whatever we cali
this Cause, whether it be God, the Absolute,
or the Cosmic, is of secondary importance.
The important factor is that these vibrations
or vibratory energies were established and
continu to function; in their functioning,
they direct and lead all manifestation, physi
cal or immaterial, toward an end which has
been destined in the Mind of the Creator.
The human being is one element of this
vast creation. In a living being, the human
body is, as we are told in our earliest teach
ings, a vehicle of the soul. It is a living,
vibrating mass. It is distinguished from purely physical objects in that there is manifest
within the human body the combination of
two elements, or two different types of vi
brations. We distinguish these two different
types of vibrations as being the positive and
negative manifestations of Nous.
Nous, in a sense, is another relative term
which applies to the entire cosmic vibrations
that cause the universe to be. Nous expresses
itself in the human body in the form of
spirit, which is the vibratory energy contained in all matter, and in the form of the
Vital Life Forc, which is the essence of the
soul. Just as spirit is the vibratory mani
festation that makes physical and inanimate
objects possible of perception and existence,
so Vital Life Forc is the vibratory essence
of Nous and, therefore, of the Cosmic that
causes the soul to be and to express itself.
The vibratory energy, then, within the liv
ing human being, is the combined radiation
that comes from these two forces, intermingling and functioning simultaneously

within this physical element which we cali


our body.
As long as life is present, both of these
forces manifest. They are evidenced visually
in the aura. The aura that can be perceived
about the human body is the vibratory energy that comes from the body, and it is influenced and composed by both the spirit
vibrations and the vibrations that are of the
Vital Life Forc.
It is possible under certain favorable con
ditions for most individuis visually to perceive the aura that surrounds the body. It
sometimes appears as a haze, sometimes as a
light, and occasionally it takes on different
colors. The manifestation of the aura is, first
of all, the spirit energy radiating from the
physical body, together with the influence
that the radiations of the Vital Life Forc
have upon that spirit energy.
As long as there is life within the body,
these vibrations continu incessantly. It is
because of these radiations from the body
that those who develop a sensitivity to them
are able to perceive certain facts or certain
circumstances in the life of the individual.
We perceive the results of the effects that
these vibrations have upon us. That is why
it is sometimes possible for us to perceive to
a certain degree the mood or attitude of an
individual with whom we come in contact.
When the soul leaves the body when
transition takes place, the body is nothing
more than a physical entity. It is like an
inanimate object, and it remains a manifes
tation of spirit energy alone. It is no longer
affected by the simultaneous function of
spirit and Vital Life Forc within the entity.
The Vital Life Forc proceeds to exist with
the soul and maintains its continuance as a
different entity of which in our present state
of existence we do not have a complete un
derstanding.
When we consider the radiations from the
bodies of all living beings, we realize that
there is a tremendous impact of these vibra
tions upon others and upon environment.
Consequently, the environment in which
we live, the circumstances of our existence,
are modified and affected by these vibrations.
The vibrations that we produce at this
moment are creating conditions about us,
many of which we are not conscious. The
mood, the general feelings which we experi
ence at this particular moment, affect these

radiations from ourselves, and they leave


their mark in the environment where we
exist. It is for that reason that those who
have developed sensitivity to these vibrations
are aware of the feelings and the attitudes
of individuis even after they are gone from
the immediate environment.
I have entered a house in which I did
not feel comfortable although I felt that the
occupants at the time I entered had in no
way contributed to those circumstances. In
some cases, I have learned the history of
conditions that existed before, and I know
that because of the vibrations existent at
that time, traces or influences of them still
exist. In one house, where I lived for a period
of about three years, I never felt completely
at home or completely at ease. I learned
later, after living in another place for some
time, that a previous occupant of the house
had committed suicide under very trying
circumstances. Those impressions still lingered and will always linger. Man should
realize that what he does, what he thinks,
and how he feels are creating radiations from
himself that permanently affect all that he
contacts in the environment in which he
lives. In this sense, as human beings, we
carry a double responsibilitythat of evolving our own selves and, also, of attempting
to create an environment which will be conducive to the development of those who follow us.A
Preincarnation
A soror in Calgary asks if there is such a
theory as preincarnation. She understands
that it deais with whence we come just be
fore birth from the time of conception.
As Rosicrucians see it, incarnation for a
soul personality begins with the first breath
drawn by the new physical body through
which it manifests. The whole period before
this is preincarnation. It is the transition
period. It is also the post incarnation period
of the previous incarnation.
In the cosmic sense, there are no time-consuming stages in the transitional period be
tween incamations such as preincarnation,
post incarnation, or mid-transition. These
latter are periods or stages which we establish relative to our concept of a time-space
world.
We can only say again that in the cosmic
sense there is no time and space as we con-

ceive it in our objective frame of reference.


In the Cosmic, all things are now. The period
between incarnations is to the soul personality
on the cosmic plae instantaneous. There is
to the soul personality no such period as deliberation, long preparation, or reflection in
the time sense of our objective measurements.
Trying to comprehend this mystical state
is the most profound experience in which an
individual can particpate. It is fundamental
to his understanding of cosmic law and prin
cipie. Nevertheless, man contines to measure cosmic events in terms of his objective
world. He clings to the anthropomorphic
concept of life between incarnations; a con
cept with which he retains such objective
states as reviewing thoughts, conjecturing,
moving about as an entity, looking about
up, down, through, here, and thereexpressing himself, being conscious of others ex
pressions, etc.
In our many writings, we do not take
away from any idea of immortality or the
reincarnation of the soul personality. These
are fundamental to our philosophy. Yet
every Rosicrucian writer in his own way
tries to help the student to understand the
transition period through illustration, analy
sis, comparison, analogy, and symbolism.
The Rosicrucian teachings have always
maintained that, in the cosmic plae, time,
space, and consciousness as we know them
here on earth do not exist.
Experiences on the cosmic plae are differ
ent from those here on earth. In what way?
In the way that the Cosmic is one in time,
in space, in thought. Earthly existence is
separate. This idea is instilled in the Rosicrucians mind from the very first lesson
to the very last. Still it is a long step from
acknowledging such a state of affairs and
fully realizing the implications.
As far as most people think they are from
the anthropomorphic concepts of their forefathers, they still want to inject into the
afterlife their worldly tastes, likes, dislikes,
measurements, standards, loves, hates, time,
space, and all the rest. The only anthropo
morphic concept the human mind seems to
have shed over the past centuries is that of
a man-like God and the retention of a physi
cal body. Even these are still held by mil
lions who believe in a doctrine of resurrec
tion of the physical body.

Be that as it may, we must pursue a course


of trying to comprehend fully and give voice
to a cosmic realm in which the anthropomorphism of objective existence plays no
part, always remembering that even as we
talk about it, we are putting it in words and
terms of an objective nature. Thus let us say
that contemplation and reflection on the past
are part of the soul personalitys experience
in the cosmic plae. Preparation for the new
incarnation is part of its experience. But all
this, in the cosmic realm, is instantaneous.
In the Cosmic, where all things are complete
and now, there can be no other course.
When writers attempt to describe these ex
periences, of course, it all comes out again
in terms of time and space. It is an often
bewildering, sometimes frustrating, mental
exercise to reconcile the objective and nonobjective worlds. Yet we must accomplish
this if we are to be adepts.
In considering the pre-incamation period,
then, assuming that the soul personality is at
one in sta n t already prepared, ready, and
knowledgeable about its past and future, we
must take into consideration the preparation
of the physical vehicle into which the soul
personality will come. This is, indeed, as
important to each incarnation as the soul
personality itself, for this is its mode of ex
pression, the body it must work with.
From the time of conception, the cells of
the new embryo are engaged in the formation of a vehicle which will provide the stage
on which the soul personality assumes its
role. The preparation of this human form
deserves mans undivided attention. Every
effort should be made to discourage the de
velopment of an embryo in a negative en
vironment, both internally and extemally.
Such an environment transmitted to the em
bryo will form a physical prison in which
the incamating soul personality is suppressed
and rejected. If there is any lesson for soul
personalities afflicted with bodies from such
environments, it is to prevent and prohibit
the continuation of societys blatant disregard
for the cultivation of more ideal human
forms.B
Gaining Insight
A frater from New Zealand writes: As I
have progressed in my Rosicrucian studies
and been better able to live up to my ideis,
I find that my friends, both young and od,
as well as members of my family, who do

not belong to the Order, are also bettering


their natures. Is this due to my thoughts affecting theirs or is life now entering a cycle
of greater spirituality? Is what I have noticed
due to this or is it that, through the practice
of the exercises, I now can see more of their
inner selves, as it were? Do other members
of AMORC experience this, too?
First, let me assure the frater that other
members have had similar experiences. The
apparent improvement in the personality or
spiritual qualities of those with whom a
member associates is more often relative than
actual. If there is an actual influence brought
to bear upon friends or members of the family because of ones Rosicrucian thinking or
practices, it results in positive action.
In other words, those who are affected
inquire about the Rosicrucian philosophy.
They evidence interest in the teachings.
They are conscious of transition in their own
thinking and conduct and want to share in
the source of influence by becoming mem
bers. When, however, a Rosicrucian member
observes what he believes to be beneficial
changes in the personalities of those with
whom he associates, it indicates that such
changes are only relative to his own new,
enlarged viewpoint.
An interest which we acquire makes us
conscious of all things which are related to
it. Whenever we experience anything which
participates in the nature of our own in
terests, we immediately respond to it. A
photography enthusiast would have his at
tention drawn immediately to an advertisement in a magazine concerning a new
camera or film that would, perhaps, not even
be noticed by someone else. If there are
two or three pages in the periodical containing advertisements of photographic equipment, he may presume that the magazine
is dominated by such advertisements. This
presumption is because his attention is
focused principally upon such advertisements
and he recalls them more easily.
The study of the Rosicrucian principies
and philosophy makes the student conscious
of certain human characteristics or qualities
of which he was either not aware or with
which he was formerly unconcerned. Gradually, therefore, those around him seem to
display traits which parallel the subjects of
his studies. As he comes to leam of the mistakes of his own habits, he discovers them

in his associates or, to his surprise, finds


they never did possess them.
Furtherj as a Rosicrucian member develops
his own psychic perception and is able to
perceive that subtle emanation known as the
aura, he is able to observe the aura of many
of his friends. He may be surprised to see
how well developed are the auras of some
who are not Rosicrucians. Then he is uncertain whether such is the result of his own
influence upon them or whether they always
had such auras.
Also, members of his family may have
made statements regarding experiences or
fundamental principies of living which once
did not interest him or, at least, were not
understood. With the broadening of his own
views, the result of his Rosicrucian studies,
these remarks of his family finally become
comprehensible. He finds them to have a
deep philosophical content.
Again, he wonders, Are they saying these
things because of my thoughts upon these
subjectsare they being influenced by them?
The answer in most instances must be no.
They have perhaps always said them but
their import was not realized. With the
expansin of the inner consciousness of the
individual, the new knowledge he is acquiring as a Rosicrucian, and the greater sensitivity which he has, his vista is increased.
He begins to see and hear many things in
his own environment which were once meaningless to him.
A man with deficient eyesight, for analo
gy, would not observe many beauties of
nature along the country roadside. He, per
haps would not see the patch of wild fiowers
in the adjoining field. He might not see the
robin on the overhanging bough of the tree
or the lazy, floating white clouds in the
azure sky.
Suddenly, given glasses, his world would
be transformed. Many formerly undiscerned
things would rush in upon it. He might
believe that with the acquiring of eyeglasses
the world had suddenly been changed and
influenced by his wearing them. Actually,
however, such things in their basic nature
were always there ready to be realized by
his consciousness as soon as his visin was
capable of perceiving them.
So, too, with mystical insight, which comes
not just from study but from practice and
experimentation, the beauty of the inner

nature of many around us is perceived. We


have not changed these people. We have,
however, attuned ourselves to what they
really are.X
Is Nudism Necessary to Health?
A frater rises now to ask the question:
What are the psychological and physiological factors underlying nudism?
Anthropologists and ethnologists such as
the famous Dr. James G. Frazer and Sir
Edward B. Tylor, whose works are classics
in those sciences, are of the opinion that
clothes were at first an expedient before
they were adopted for ornamentation. Ac
cording to the reconstruction of the fossilized
remains of the humanoid or early prehistoric
man, it would appear that their epidermis
was not unlike that of modern man. How
ever, the body was undoubtedly covered with
more hair. The glacial periods, when the
tempera ture became extremely coidespecially in the northern hemisphereprobably
compelled man to cover himself with the
skins of animals. It is doubtful whether
modesty or ornamentation entered into the
adopting of skins as wearing apparel.
Even today, in many warm climates we
find primitive tribes of a very low culture
who are not completely naked. Both men
and women have a form of loin cloth. There
are, however, some aborigines in Brazil and
Australia who are completely divested of
clothing and do not appear ever to have worn
it. The moral aspect of wearing clothes
as a taboo against nakedness seems to have
followed their use as a protection and oraamentation. Morality, insofar as nakedness
is concerned, would first require a fairly well
developed sense of conscience and culture.
It is quite obvious from history and a
study of costumes that mans ego and desire
for personal finery eventually caused him to
overdress. Overdress in the form of high
collars, ruffles, and corsets was in many respects unhealthy, especially at a time when
the practice of personal hygiene was not all
that it should have been. Furthermore, once
a custom was developed which tended to
cover practically all the surface of the body
with the exception of the face and hands,
there was an impact upon the moral code.
Eventually, the exposure of the neck or legs
was construed as indecent and immoral.

Much of this was hypocrisy. History records


that moral standards, aside from this false
modesty, were no more elevated than in
any other period of lesser dress.
Most physicians are agreed that allowing
the body to breathe and to have reasonable
exposure to the sun are an advantage to the
health. The fewer clothes provide greater
comfort, especially in a warm temperature,
allowing more freedom of movement, as well
as aiding the circulation. Sun bathing is
thus a popular indulgence and is one that
should be continued as long as the body suffers no burns severe enough to cause blood
poisoning. Obviously from this point of
reasoning, the more exposure of the anatomy,
the better the health result.
Is, however, absolute nakedness necessary,
especially in mixed groups? If one believes
that he or she must be completely naked to
enjoy sun bathing, then why not do so
privately or with those of ones own sex? It
is agreed, for analogy, that regular bathing
of the body in water is hygienically neces
sary. We do not, however, commonly bathe
in the nude in the presence of the opposite
sex. We can accomplish the same results
privately or in establishments devoted to
bathing by our own sex. Why cannot this
same custom apply to sun bathing?
The psychology of many nudists appears
to be the wish to reveal their nonconformity,
to show that they have made a break with
convention and thereby are more advanced
in the spirit of modernity. They take the
position that modesty in sex is psychological
ly an error, that sex is a natural function,
and that any other idea associated with it is
perverted and degenerate. They contend,
further, that to flaunt sex, to appear in the
nude, is to break down this obsolete moral
complex. It is also contended that the revealing of the nude body lessens the mysteries
involved in and ordinarily associated with
sex.
These apologists for nudism point out that
man is the only animal with any sense of
immodesty in connection with nudity. The
answer to this, however, is that man is a
higher animal and has acquired many con
cepts and customs not associated with the
lives and practices of the lower animals.
Consequently, we cannot use such a premise
for a defense of nudismor we would need
to reject also all other kinds of behavior

which distinguish man from the lower forms


of life.
The fact is that most nudists would be
more inspiring examples of health if they
were partially clothed. The human anatomy,
unless one has an excellent physique, is any
thing but attractive. One need go only to
public beaches where sunsuits or bikini bathing suits are worn to see people who look
even worse in such scanty clothing than do
the unclothed, lower animals. It is because
they have neglected their bodies to such an
extent that far more than sun bathing is
required to improve their appearance. We
can but realize that such persons in the nude
would be far more revolting than inspiring.
We are in agreement that there is nothing
evil or morally wrong in sex itself. But we
do not believe it needs to be displayed in
indiscriminate sun bathing merely to convey
the idea of how uninhibited and unconventional one is. The same health goals can be
achieved by wearing at least a bikini or by
bathing privately with ones own sex. Why
must the sexes mix socially for attaining
health through nudity? The sun will shine
as well upon the segregated nudes.X

Interfering Thought
A soror from England poses an intriguing
question. She writes: UA well-known writer
states that, All the great mystics cali atten
tion to the fact that the continuous turning
of thought in the head is one of the greatest
obstacles to the contemplative life. I would
like to ask, What is thought? Why is it?
What levels of thought exist? Could we have
wave bands of thought and could they be
picked up, either consciously or not, as
E. S. P.?
Thought is commonly associated with the
mental imagery that takes form in the con
sciousness of an individual. When we speak
of a thought, we are usually referring to
some realization, some idea, in a persons
mind. This idea may be visual; it may be a
word or group of words; it may be a feeling
of some kindan inexpressible sensation.
Thought can be aroused by intent, by mans
desire to review certain experiences or to
formlate new expressions out of the od.
Thought also appears out of the past or from
external sources such as the thoughts of oth
ers or thoughts resident in the Cosmic.

Thought has substance; that is, it has


a vibratory frequency to which mans
consciousness responds. Its characteristic
frequency gives rise to the imagery we ex
perience as thought patterns, much as tele
visin frequencies give rise to the patterns
that register on a televisin screen. Thought
is the substance of the Cosmic. It represents
the pattern that cosmic energy takes in its
etemal motion. When you are aware of
thought, you are aware of the cosmic sub
stance, or Spirit Energy.
In the final analysis, the Cosmic is made
up basically of two conditions, a substance
and a faculty of awareness of its substance.
The substance varies in its manifestation according to its different frequencies, or rates
of vibration, and to the manifold complexes
that arise out of the interweaving and interchanging of these energies. The awareness
of its substance is a faculty of Cosmic Mind.
Not only is Mind aware of, but it acts on its
substance as well. It perceives substance, it
cogitates substance, it assembles substance,
and it directs substance.
To ask w hy thought is, is to ask why the
Cosmic is. It simply is. There is no reason
for the Cosmics existence. It is the etemal
i am whose infinite proportions man can only
acceptnever describe in terms of finite
limits such as how, when, where, why, or
what for.
We have in the foregoing described the
nature of thoughtthe patterns of cosmic
energies as they affect mans consciousness.
Thoughts are wave patterns and as such
most surely can be transmitted and received,
with or without intent on the part of the
individuis in volved. Without intent, how
ever, it only stands to reason that the wave
patterns of thoughts would remain weak and
ineffectual signishardly a forc to impel
or repel the movements or decisions of an
other.
As a final consideration, it is more correct
to think of levels of consciousness than levels
of thought. Thought, as a wave or a vibra
tory frequency, may manifest in many oc
taves, but it is all part of the same cosmic
essence. Consciousness of thought on the
other hand has many levels. What each in
dividual does with each thought pattern is
vastly different, and it is in this regard that
man raises or lowers his status as a cosmic
entity.

The continuous turning of thoughts to


which the soror refers is a reaction of man
to the very presence of thought. It is mans
prerogative to select, attend to, and contm
plate only those thoughts which will elevate
him and permit him to grow and master his
environment. To overcome the obsta ele of
thought intrusin in the contemplative life,
man must simply determine to fill his con
sciousness with constructive and harmonious
thoughts to the extent that neither time or
environment will allow any others to intrude.B

How Important Is Truth?


A soror in Montreal, Caada, addressing
our Forum, says: In my formative years,
teachers and elders consistently held up
truthfulness as a fundamental virtue for all
who aspired to high character, but of late a
subtle change seems to have come over the
teachings of certain religious and other
leaders.
It is notable that Plato, in Book 3 of The
Republic, cites truth as a fundamental virtue
for the individual, but holds that there may
be occasions when the state may have the
privilege of lying. Also, in the Decalogue
the only mention of false witness is when
it is against thy neighbor.
Is it possible that too much importance
has been placed on truth in the past and
that it may be disregarded by religious lead
ers and others in similar positions when it is
thought that good is to be accomplished by
so doing? Will the Forum kindly consider
this topic?
In this instance, it is not necessary to con
sider the philosophical theory of the content
of truth, namely, what it is. Rather, we
should ask, Has truth such advantages that
it is essential as a practice in our times? Let
us, for the moment, put aside the moral
considerations which are of a traditional
nature.
There are many who are always veridical
in their statements for no other reason than
traditional moral compulsin. They will not
lie, principally because it has been declared
a vice or evil by their religious creed. Thus
they have no intmate personal experiences
or conclusin as to the necessity of truth. It
is logical to presume that many might discard truth if it were no longer an integral

part of their religious or moral code. To


them, lying is nothing more than a religious
proscription. They would with the same
devotion obey a prohibition not to walk
along the left side of the Street if it carried
the equivalent weight of church authority.
When those who have made truth solely
a religious and traditional moral obligation break with such sources of influence,
they no more eschew untruth. Since truth
has no other connotation to them, they are
not the least hesitant in abusing it. On the
other hand, truth provides an excellent example of reasons supporting virtue rather
than stripping it of its content.
Logically, human relations are, to a great
extent, dependent upon mutual confidence.
If each of us were to assume that every
neighbor was a perfidious character and had
to prove himself before we trusted him, the
whole structure of society would fall. It becomes necessary, then, that in the ordinary
affairs of the day our statements have a
prima facie acceptance, and that those with
whom we deal make realistic or truthful
statements.
Many statements involve circumstances
which, if they had to be proved before they
could be accepted, would cause considerable
delay, resulting in expense and perhaps loss
of valuable opportunity. In our relations
with events and things, that is, in the appraisal of the affairs of the day, we frequently make false judgments. Such are the
result of errors in our thinking or lack of
proper observation and experience. Further,
our analysis also frequently deceives us. Any
additional unreality on the part of our fellows, something being presented differently
by them than what it is, would only further
confound our living. Truth, then, in practical human relations, consists of statements
which are the real concept of those who
make them.
In supporting the valu of truth, we, therefore, can do so strictly from the point of
view of expedieney. We must have confi
dence in our fellows. We cannot take the
time or risk to analyze every statement
made. To profit personally by untruth, by
misrepresentation, though it can often be
done easily, is not logically sound. If one
were to prove by his conduct that consistent
lying is beneficial, it would encourage others
to do likewise. It would naturally follow that

the one who has benefited by telling lies


would eventually be defrauded by others
whose untruth he has encouraged.
When one resorts to prevarication, he does
so only with the belief that others think
he is telling the truth. It is patent that he
needs the faith of people if he is to lie successfully. This indicates our reliance upon
the element of truth in our relationships.
Aside from any moral consequence that
may be imposed upon the one resorting to
untruth, he eventually punishes himself
severely. His every act and statement becomes subject to either utter rejection or a
skeptical reserve. The prevaricator is one
who has proved, to the satisfaction of others,
that he has an insufficient sense of justice.
In resorting to mendacious or false statments,
he has shown a willingness to take advantage
of others for his own gain. He points out
to everybody the weakness of his character.
His personal stock is lowered. He appears
deficient in what is needed in business and
social relations. Thus truth certainly has a
utilitarian valu, whether or not one discards its traditional moral estimation.
Such virtues as truth are sometimes sub
ject to prevailing philosophical concepts
which make their content seem obsolete. The
unthinking person, to whom these virtues
have always been but a distant heritage, is
likely to be impressed by new philosophical
appeals.
For example, one has only to turn to the
Cynics in ancient Greece, whose teacher was
Aristippus. The conventions of society at
that time had become so rigid and, to an
extent, so unreasonable, that it encouraged
the rise of the Cynics. They struck back so
hard that they sought to undermine all the
accepted social virtues, such as marriage and
sex discipline. To the unthinking man of
that period it appeared that their persuasive
arguments were sound, that all such virtues
were outmoded. Time has always proved,
however, that the cardinal virtues, of which
truth is but one, are closely related to the
natural categories, the elements of human
nature. They cannot be eliminated without
destroying the factors by which mankind has
ascended.
Today, there is the ascendancy of an unsound pragmatism. It is the contention of
this philosophy that that which has a practical valu is the real, the true, the worthy.

To an extent, this is true. However, they go


on to reduce all things to their immediate
material valu. If a man gains an end by
lying, it indicates that he is an opportunist;
that he has exercised his cunning and is
entitled to the immediate reward which it
brings him.
The reasoning of such philosophy is obviously false since it does not project the effects
of the lie far enough into the future. An act
is often made up of not just one cause and
effect but a series of effects. In fact, the
effect may be a chain of events. The imme
diate benefit, if any, materializing from the
falsehood can be and often is but one link
in a concatenation of effects. The eventual
detrimental consequence, such as we have
considered, is not given any thought until
its serious impact is realized later.
In that inspiring work, Unto Thee I Grant,
the following is said with respect to the fate
that befalls one who has made untruth a
habit: His life is unequal; his motives are
irregular; his reason changeth with the
weather.X
Objects of Affection
A soror affectionately reflects on the rela
tionship of man to beast. Why, she asks,
do most humans have such an affection for
the animal kingdom?
Of course, not all are attracted to animals
per se, and many are not attracted to many
of the animals. So, theres not really a gen
eral attraction between man and beast, taking
the category of the animal kingdom as a
whole. The affection man has for animals is
usually confined to those of the domesticated
variety: dogs, cats, horses, chickens, birds,
cows, and miscellaneous other species that
have won their way to mans heart.
Domestication is one reason why these
animals win mans affection. Through do
mestication, they acquire traits such as loyalty and docility, two virtues that will earn
almost any living thing the affection of
others. In a more wild state, an animals
independence and resolution are not amenable to affection. To respect, yes; but not to
affection.
The domesticated animal thus employs, by
instinct, training, or intent, the most ancient
art of winning friends and influencing people.
He applies the law of attraction. He prac-

tices the Golden Rule. He exudes warmth,


cheer, friendship, sympathy, understanding,
forgiveness, obedience. By so doing, he draws
these same traits from his master.
He also carries the stamp of his owners
identity. He is an extensin of that self. He
can do little wrong, for he does mostly what
he has been told to do.
Since domesticated animals exhibit so
much the virtues toward which good men
strive, it only follows that where animals
are allowed there are men and women of
good heart. Though not always ready to display virtues in the more difficult world of
human relationships, mens desire for, and
appreciation of, the virtuous life are projected into the behavior and attitudes of their
loyal pets.B

The Meaning of Terminology


A frater of Australia addresses our Forum,
asking: The physical body, the aura, spirit
ual development, occult powerswhat is their
connection? Can the physical body, the aura,
and ones powers show development while
the spiritual development is at a standstill?
Does spiritual power wane when the body
becomes aged and weak?
Mystical, esoteric, metaphysical, and oc
cult terminology can often overlap and thus
become confusing. Let us take the first term
that the frater has mentioned. We believe
that physical body is a perspicuous phrase.
It refers simply to the material form of the
body, that which has substance or is composed of matter. It is held in contradistinction to the immaterial, the nonphysical, such
as the mental self with its faculties.
As to the aura in the metaphysical and
mystical sense, this alludes to a radiation
from the human body which is like an energy
in the electromagnetic spectrum. It is explained thoroughly in the Rosicrucian monographs. Briefly, the spirit energy, which
underlies matter and composes the physical
substance of our being, radiates an aura
which in polarity is predominantly negative
and thus finite, or limited in the extent of
its radiation. The aura creates a field of
forc around the body. For further analogy,
it is similar to the field around the poles
of a magnet. The negative radiation of the
aura is a limited field.

The aura also may have a predominantly


positive polarity. The positive potential is
provided by the Vital Life Forc and the uni
versal consciousness in man. If permitted,
this free function is unlimited in its extent.
It may radiate out from the body to an in
finite extent. The polarity of the aura,
whether positive and infinite or negative and
finite, depends upon our thinking and our
behavior. If we give ourselves over entirely
to sensuous and material interests, the physi
cal aspects of the aura are predominantly
negative. A healthy person, but one who
denies the psychic, universal consciousness
within him, or what is commonly called the
inner self, may have a strong, negative aura.
Conversely, one who is lofty and spiritual in
his motives, who gives expression to the inner
self, to his finer sentiments and feelings,
radiates a positive aura.
Actually, the aura is thus composed of
both polarities, but one or the other predominates, depending, as we have said, upon
our thoughts and behavior. The vulgar,
coarse, or profane individual has definitely
a negative aura. The one who displays such
emotions as compassion, justice, love of cos
mic principies and ideis is positive in the
polarity of his aura.
Thus we can note that the aura can fluctuate from one polarity to the other. This
shows, too, that the physical body and the
spiritual being or essence in man have a re
lationship. Psychiatry and medicine refer to
this as the psychosomatic or the psychic and
body relationship. However, their use of the
term psychic does not relate to spiritual
things but to those processes, emotional and
mental, which are not physical.
Now what is meant by the term spiritual
development? This could be defined in vari
ous ways depending on the understanding
of the individual. In the common sense or
usage, spiritual means that which has to do
with the divine or soul qualities which are
said to be resident within man. Consequently, the phrase literally means the exercise
and the expression of the spiritual, the di
vine, or cosmic qualities in man. Philosophically, it must be understood that man
cannot develop the spiritual in itself. That
truly spiritual, or of the Divine and Cosmic,
is in itself perfect. It is not within the
province of man to develop divine powers.
The universal soul consciousness infuses

mans being. That, then, is the spiritual


essence in him. Thus he cannot actually
develop that essence in the sense of contributing anything to it or of sublimating it.
All he can do is to develop his awareness of
or response to it. When one develops spirituality, it means he has acquired a self-consciousness of the divine consciousness within
him and has leamed to respond to it in his
personal behavior.
As for the term, occult powers, this refers
to that which is secretive and concealed.
Particularly, it refers to secrets of nature,
forces and phenomena which are ordinarily
not discernible or commonly known. Occult
knowledge means that which is unusual, per
haps mysterious, and not available to all except under certain conditions. For example,
the knowledge of alchemy was occult only
because the alchemists decided to make it a
secret gnosis. This was done to prevent
others from profaning what they had learned.
Another interpretation of occult knowledge
is that it is a substratum of knowledge of the
laws of the Cosmic and nature that can be
discemed by man only through the use of
certain psychic powers which he possesses.
However, actually, occult knowledge is a
particular body of natural laws or beliefs
that men continu to keep secret for some
particular reason. Wrongly, it is made to
imply that occult knowledge is something
supematural; whereas, in fact, no knowl
edge is over or beyond nature.
As for occult powers, they allude to some
little-known inner and secret powers of na
ture or of man himself that can only be
understood or invoked by a special method.
Obviously, there is much that goes under the
appellation of occult which is gross superstition. To Rosicrucians, nothing is truly
occult except as man wishes to conceal it
once he learns it. There is no direct relationship between the terms: occult power,
the spiritual, and spiritual development.
There are many cosmic and natural laws
by which man can utilize more fully all his
potential powers as a human being. Many
philosophers, mystics, and scientists know
these things. They are available to all who
will investgate, discover, and apply them.
In fact, all true schools of metaphysics and
mysticism teach such, and they are to be
found in various sciencesin part, at least
as psychology, physics, and physiology. If

some group, however, wishes to suppress such


knowledge and only release it under par
ticular circumstances, they make it occult in
effect but not in quality.
Now, as to the last question, Can the
physical body, the aura and powers, show
development while the spiritual development
does not advance? We have already shown
that for the aura to become positive in its
polarity requires more than a strong and
healthy body. There must be a spiritual
awakening of the individual before the inner
self reveis these positive characteristics. If
one is very ill or weak, the spiritual expres
sion may be deterred. This does not mean
that a weak body has a diminished spiritual
sense. Nothing can affect or corrupt the
spiritual essence or soul of man. But an ill
person often has not the will power to exer
cise the spiritual consciousness and cause it
to function as it should.X

Should Killing Be A Sport?


A soror in Caada arises to address our
Forum. The subject of animal killing is a
cause of much concern to many people.
Throughout the history of mankind, animals
have continually been killed by man for
various reasons. In certain cases, such as for
food, clothing, and self-defense, the killing
seems to be justified. But what about killing
animals for sport and pleasure? To hear the
accounts of skilled hunters the so-called art
of trapping and killing wild beasts brings
about quite a thrill. The same is true of bull
fights and of many mortal combats staged
between animals by man for the sol purpose
of entertainment.
There is an impelling, primitive urge in
man to stalk other animals and to match his
skill and his weapons against their natural
means of defense. In the average, wild game
is no match for the modern weapons used
against them. Even in Africa where big game
is huntedrhinoceroses, elephants, and lions
many safaris chase the game while riding
in jeeps and other vehicles. High-powered
rifles are used, and the hunters normally ex
perience little danger to themselves in comparison to the past. Most of these sportsmen
want not just the thrill of the chase and kill
ing game, but they want to line the walls of
their studies or dens with trophies and boast
of their skill and courage.

In India, the hunt for the Bengal tiger is


often a travesty, as is the so-called courage
of the white hunter who is usually seated at
the top of an elephant. Several of these huge
elephants form a semi-circle. Na ti ve beaters
go through the brush and drive the tiger toward the elephants, directly into the line of
fire of the hunters who are waiting for it.
The animals cannot escape, and the hunter
is secure in his position. It is almost the
equivalent of shooting at a metal target in
the gallery of an amusement park!
The average hunter uses a joumey into
the open country to test his skill as marksman as his excuse for killingand for both
of these things animals are killed. Frankly,
the killing is nothing more than the gratifica
ron of the hunter; it provides him with a
momentary thrill. An equal and even greater
test of skill could be had by indulging in
target-shooting, which involves no loss of
life. Many of these annual hunters are not
very skilled. They do not practice shooting
during the year. When they hunt, they are
often not capable of killing outright. They
only wound the animals, and the latter limp
away to die slowly in pain.
We are reminded of a novelist who was
opposed to killing for sport. He once told
the story of a hunter who was shipwrecked
on a small, tropical isle upon which lived a
recluse who loved animals. To the recluse,
the hunter boasted of his prowess with the
high-powered rifle. Then taking another rifle
and boasted of how courageous he was in
tracking it down. The recluse became indignant. He gave the shipwrecked hunter a
high-powered rifle. Then taking another rifle
himself, he said: You go in one direction
and I will go in another. We are armed
equally. The one who sees the other first will
think of him as game and will fire to kill.
We are also equally matched as humans.
However, the hunter under such circum
stances displayed no great courage and
begged not to participate in the proposal. It
was too equal for him!
The same love of outdoor life and adventure, of tracking animals, climbing, and hiking, may be had through the use of a camera.
We have had the experience of filming big
game with both still and motion picture
cameras in Kenya and South Africa. There
is just as much satisfaction and danger to
provide the thrills as in killing game. The

one, however, who insists on killing where


food and self-defense are not factors (instead
of hunting with a camera, for instance) is,
we are inclined to think, somewhat of a sadist. If it is just shooting that he enjoys, then
why not belong to a gun club where real
skill is required in shooting at moving targets
without the slaughtering of game? As for
camping and outdoor life in the wilds, this,
too, can be enjoyed without killing animals.
The person who brushes all these alternatives aside and insists on hunting, we believe
enjoys the killing and, therefore, is a primitive being, wearing the habiliments of md
em society. We have seen photographs of
hunters standing beside a jeep, the hood of
which was literally covered with the antlers
of deer they had recently slaughtered. Could
they not have indulged in outdoor pleasures
without killing innocent game in order to
show their prowess? This is not a maudlin
sentiment but a repugnance felt toward unnecessary killing.
The argument that deer and mountain
lions become plentiful and therefore jeopardize crops and cattle and that these sports
hunters are needed to reduce them is not
altogether sound. We can increase the statehired, professional hunters to accomplish this
end. Furthermore, they will kill only what
they need and do it more humanely.
In the minds of many persons, bull fighting is a sport equivalent to that of the od
Romn gladiatorial contests. It appeals to the
lower instincts of brutality. In these events
in the arena, the animals are goaded into
fighting for their lives. Horses are ruthlessly
sacrificed, being gored by the bull during
the contest. Human beings watch this bloody
foray with glee. It is also the equivalent of
bull leaping as carried on in ancient Crete.
On that ancient island, boys and girls, usu
ally captives, were trained to go into an
arena with a charging bull. They were
obliged to grasp the bulls horns and leap
over its back to safety or otherwise be gored
to deathas many were. The blood-thirsty
crowd of spectators shouted themselves hoarse
at the gory spectacle.
Man through his ruthless killing of ani
mals has exterminated many mammals and
almost exterminated other species. If it were
not for some governmental control in many
nations, wild game would no longer exist.
Man has the primitive urge to hunt and kill.

He now has in his power through thermonuclear weapons the means to exterminate
even his own kind if he does not control his
passions.
Animals are our brothers in life. They are
living things. We are very much akin to
them organically, or at least in the vital forc
that animates them. Let them live! Kill only
when it is absolutely essential for our own
preserva tion.
Fortunately, Controls are being established
over the big game in Africa. Large reserves
are set up, as in the Kruger Game Reserve
in South Africa and the one in Nairobi,
Kenya, preven ting the hunting of animals
in such areas. Further, strict licenses are
required for killing game in other sections.
Eventually, these licenses should and will
be prohibited. The same control will eventu
ally be set up by other nations prohibiting
hunting and the slaughter of game. The
increase of the human population is tremendous, and if the same percentage of
licenses were to be issued, the game would
soon be exterminated.
One often wonders what the hunter would
think if suddenly he were to become the
hunted. How would he feel running terrorstricken through the bush, tongue hanging
out, gasping for air, climbing over rocks, try
ing to conceal himself in order to get away
from dogs who were encouraged to hunt him
down, knowing all the while that the killer
was getting closer, that he would snuff out
his life or seriously wound him. Maybe, he
might think that he would get away with a
shattered arm or leg only to lie in the brush
for several days without food or water until
death mercifully would take his life. It is
to this misery that he subjects the game that
he hunts for his pleasure.'K

Should Mystics Seek Material Success?


A soror asks, What reasonable and proper
limits may be placed by the mystic upon the
expectations of financial or other success?
Is not a modest and unimaginative goal an
insult to the Cosmic? Should one possessing
high and constructive motives show real and
true faith by using the principies to attain
such goalsmore than just their ordinary
income?
Succinctly this question is, Shall we use
mystical principies to gain material success

so long as such has a high motive or pur


pose? Let us look at the matter from this
point of view. What is the basis of mysti
cism? Why is one a mystic in a true and
traditional sense? Mysticism is a technique
by which one establishes a unin with the
Absolute, gaining the One through self. Sim
ply put, it is the method by which one
personally becomes conscious of his relation
to God, the Cosmic, or the Absolute. But it
may be asked, What is the purpose of such
apotheosis, such an absorption into the Divine
Consciousness? It is not to disassociate oneself
permanently from the mortal existence because death ultimately accomplishes this end.
The mystic has always desired to emulate
the divine experience. He has had an influx
of new knowledge as a revelation or a clearer
insight into lifes mysteries. He believes that
he has attained a closer bond with the whole
of the Cosmic. He believes he can put this
knowledge and this newly acquired power to
an expedient use on earth. He may wish to
preach, to heal, to help men lead more enlightened and happy lives. He may wish to
show them how to understand properly the
forces of nature and how to apply them to a
satisfactory end. The mystic, therefore, is
not adverse to mans finding and securing
happiness on earth.
Since man is mortal, since he is of the
substance of the earth, he is likewise bound
to it. He must nourish his body by its ele
ments and derive from it all those things
necessary to its harmony. Physical happiness
is also necessary for a state of mental euphoria. One who has a certain idealism can
not be happy and have peace of mind until
it is realized. But one cannot pursue worthy
and notable ends in life if he is troubled by
economic demands. Consequently, it is
proper for a mystic to endeavor to apply any
knowledge or intuitive insight he has gained
from his mystical experience to the furtherance of his material welfare.
It is an erroneous idea upon the part of
certain spiritually minded persons and re
ligious ascetics that money, for example, is
corrupt in itself, that no one should ask for
divine help in obtaining it. Money is a
mdium of exchange for commodities or
services. It can purchase evil, but it can
likewise, as it has often done, promote the
highest and noblest ideis of which man is
capable. Many of the things the mystic

wants to achieve on earth require certain


material support. They may need to be materially symbolized. All this requires mate
rial and labor, both of which cost money.
Consequently, using cosmic principies to attain success or some material end is not
wrong if the motive behind it is proper.
If each mystic were, after attaining per
sonal illumination, to become a recluse shunning the world, he would not only be selfish
but he would not be able to advance mankind through the elevated knowledge he had
received. Service is a basic obligation of the
mystic and Service requires communication,
an association with other humans and with
the world at large. To accomplish service,
man needs to draw upon his physical exist
ence and such agents or mdiums of it as
can be applied to the end in view. Thus, the
mystic uses his greater understanding of
natural and cosmic laws to make the physical
world do his bidding. If one attempts to
apply cosmic laws destructively, ultimately
the results catch up with him in their function and he may be destroyed. It is not that
these cosmic laws seek to do so. There is no
intent to punish or cause retribution. Rather,
it is just that their natural function cannot
long be misapplied: One cannot long completely dam up a stream without its eventu
ally overflowing and washing away all in
its path.
There is little valu in leaming of cosmic
and spiritual laws and gaining the power
they provide if one cannot apply them to his
life here and now. Mortal existence cannot
be denied. It can be furthered and made
more harm onious by synthesizing our
thoughts and lives with the greater cosmic
principies.X
Pride in Membership
Pride in ones membership must manifest
in an objective manner. One who keeps his
membership secret is not really proud of it.
The esteem of something is ebullient. It can
not be retained. This real enthusiasm is
manifest in a desire to tell others about it,
to have others share it with him. One who
is afraid or hesitant to tell others of his mem
bership has not the courage of his convictions
and, moreover, may not have the convictions
of his studies.
We know of members who hesitate to re
late that they are Rosicrucians because some

nonmember acquaintance may chide or even


criticize them. Such members show a gross
unfamiliarity with certain common traits of
human nature. When an individual displays
enthusiasm for something and has the nat
ural conviction and defense for what he believes, by that attitude he immediately repels
criticism and arrests the comments of the
cynic.
The positive attitude of the individual
proud of his membership is a waming to the
cynic that he would get a warm retaliatory
reaction if he made an unguarded criticism.
He knows that such a member is more aware
of the valu of his organization than one who
is not positive. Further, the cynic knows that
a proud member can and will use his knowl
edge to refute all false statements.
The more positive you are in your mem
bership, the more you will find sincere questions directed to you and the more you will
command respect for your convictions. Re
veal your membership.
Meeting membership obligations such as
dues, regularly and promptly, is necessary
and commendable. To do something more
than one is bound to do displays a true spirit
of love of the Order and service. There must
be a thousand members throughout the world
who serve as officers in lodges, chapters, and
pronaoi. These faithfully give an hour or
two of their time on a certain day or evening
two or more times a month, as masters, secre
tarles, guardians, colombes, chaplains, chanters, and so forth. They do this voluntarily
so that the subordinate bodies can exist and
so that all other members attending may enjoy the convocations. The only compensation
they receive is the knowledge that they have
helped the Order of which they are a part.
Then there are many more hundreds of
members who as extensin volunteers give
time freely and gladly each month in helping AMORC to become better known in their
respective communities.
There are also the Grand Councilors who
are officers of the Grand Lodge but who re
side throughout the world. Theirs is a duty
also freely and voluntarily assumed to aid
in the administration of the Order in their
part of the world. These men and women
are business executives and professional peo
ple. They lead busy and demanding lives;
yet they make it a point to give the required

time to serve the Order. Why? Because they


are proud of their membership. In a related
capacity and for the same reason, the Inspectors General of AMORC function in vari
ous cities all over the world.
Now ask yourself, are you proud of your
membership? What are you doing to display
your membership? Do you wear a member
ship emblem so that you will be asked what
your fraternal relationship isor do you not
wear it because someone might ask you? Do
you carry a few leaflets of the Order in your
pocket or purse when going to and from
work or while shopping? A leaflet placed
here and there can be a seed well planted.
Have you tried to follow the suggestions
given on how to make AMORC better
known? Have you gained one new member
for the Order? Have you tried to do so? To
how many persons have you loaned your
Rosicrucian Digest, pointing out an article
you think might be of interest to them? Have
you placed older copies of the Rosicrucian
Digest in reading rooms where others may
contact them?
Have you ever sent a little donation of
money over and beyond your dues so that
some of the cultural and humanitarian work
of the Order might be helped? This is a New
Year! Take stock of your membership. If
you have done any of these things with reasonable regularity, we thank you, fratres and
sorores. If you have not, take pride in your
membership.X
Hypnosis and Cosmic Attunement
A frater of our Forum directs this question
to us: Is the hypnotic state (trance) actual
ly a form or a degree of cosmic attunement?
Or is cosmic attunement actually a refinement of a deeper state of self-hypnosis?
Self-hypnosis is neither cosmic attunement
or a phenomenon quite independent of
the specific nature of cosmic attunement.
This is somewhat like asking is water a lake
or a river? Water in itself is neither a lake
or a river, but both are composed of it. In
hypnosis, the realm concemed is the subconscious. The operator makes direct contact
with the subconscious mind of the subject.
In fact, the subject subordinates his own will
and conscious mind to that of the operator.
The operator induces the hypnotic state upon
the part of the subject. In self-hypnosis, as
the term implies, the individual through

autosuggestion places himself in a subcon


scious state.
Now, what do we mean by a subconscious
state? We must resort to the term the stream
of consciousness, often used by Rosicrucians
of the past and present and more modemly
popularized by the eminent psychologist,
William James. This stream of consciousness
has varied levels of perception or realization.
The one with which we are most familiar is
the objective. It is the one by which our
receptor senses make us aware of the extemal
world and our own physical existence. There
is also the subjective state which consists
of such mental processes as memory, imagination, reason, and will. This subjective
consciousness gives us an awareness of self
in contradistinction to the extemal world. It
tells us there is a self and there is that which
is not self. Actually, in distinguishing be
tween two such levels of consciousness, the
realization or notion of self arises.
For centuries, however, mystics and philosophers in various manners of expression
revealed that they realized or knew that this
stream of consciousness had more than the
two above commonly experienced levels.
There were stages of perception or awareness
that seemed, in general, quite distinct from
what we term the objective and subjective.
These other experiences did embody qualities such as time, space, form, and color,
known to the objective and subjective states,
but they were arrived at in a different man
ner. With the advent of psychology, it was
recognized that there were possibly different
states of consciousness. They were not so
distinctive in their phenomena as to be able
to be classified separately. They were mostly
vague and obscure. They were, however,
very definitely in contrast to the states of
consciousness of the objective and subjective.
Consequently, they were eventually given
various designations; generally, these designations have become merged under one
ame and that we cali the subconscious.
This may be better understood if we think
of the stream of consciousness as being divided like a piano keyboard into various
octaves. At the extreme lower end of this
keyboard is the first octave, which is designated the objective. Next, and immediately
above it, is the octave known as the subjec
tive. Each of the other octaves or levels of
consciousness have their particular phe-

of the objective. The other factor is that the


individual has withdrawn from the world of
the senses. But, unlike the usual hypnotic
state, cosmic attunement is arrived at personally. It does not need a mdium. The real
mystic can enter into this attunement with
out the aid of another person. In fact, anoth
er individual may actually interfere with
ones arriving at that subliminal state where
a true afilatus of the soul is experienced.
In entering into various levels of the sub
conscious through hypnosis, many unfamiliar
experiences are had. These perceptions, as
we have said, are quite different from those
of the normal consciousness. It is difficult
for the individual to express what he has ex
perienced in that state. The best that he can
do is to associate the impressions and sensa
tions had with ideas that he has received
objectively through his receptor senses. If,
for example, he has been a religious person,
he would explain some of his feelings and
perceptions in terms of a religious experience.
Actually, to another person, the experience
might be related in a different way. It is
likewise as difficult to describe color to a
blind person or to explain sound to a deaf
one. At best, any analogy used would be
crude.
Since many sects confuse real cosmic at
tunement with trance states, the latter are
often induced in the belief that they constitute a quick means of attunement. Many
primitive peoples chant and dance themselves
into a hysteria or mass hypnosis, believing
that their sbsequently rambling exhortations are spiritual revelations. The whirling
dervishes are an example of a sect which in
duces such states, believing that they are
truly mystical. Many evangelical meetings
likewise produce similar states of mass hyp
nosis under the impact of the excitement of
the event. A similar condition is achieved
through the use of certain drugs and anesthetics. Those who think those reactions com
pose cosmic attunement are deceiving them
selves.X

nomena and their effusion, but for lack of


familiarity with them, all these others, what
ever their manifestations, are termed the
subconscious.
In the trance state, in the condition of
hypnosis, whether self-induced or not, one of
these octaves of the subconscious is functioning. What is its relation to all the others?
First, we must not think of the subconscious
as being divided into completely segregated
or separa te states. Rather, each must be re
lated to the other as the subjective is related
to the objective. In each, there is a state of
consciousness. We also must not fall into
the error of thinking that these states of the
subconscious are unconscious although this
ame is often applied to them. Because the
condition of the subconscious is unlike the
objective, this does not mean that no con
sciousness exists in the former. A perception
of color is different from the perception of a
sound or of a taste; yet each is a form of con
sciousness, of awareness. In the subconscious
we merely forfeit one kind of awareness for
another, or others.
In the hypnotic state, then, we are functioning on a specific level of consciousness.
It is not, however, cosmic attunement. We
may introvert our state of awareness so as
to reach another level of consciousness; but
if cosmic attunement is had, it is not the
equivalent of ordinary hypnosis, even that
which is self-induced.
It must be admitted that many trance
states do give the appearance of cosmic at
tunement in the objective sense. By this we
mean that the physical reaction of the person, even the comments of the person in a
trance, may seem to be what others imagine
constitutes the genuine mystical experience.
However, those who have had a true cosmic
attunement would know the difference.
Actually, the only real relationship be
tween self-hypnosis and cosmic attunement
lies in two factors, one of which we have already discussed. This is the fact of entering
upon another level of consciousness from that
V

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A p r i 1, 19 6 4
Volum e X X X IV

No. 5

r o s im iic ia j

FORUM
A prvate publication
for m em bers of A M O R C

Where Mystics Dwelt


In the quiet atmosphere of this
study, there flourished a rebellion against ignorance and superstition. It was here that
Desiderius Erasmus (1466? 1 5 3 6 ), known as the great humanist of the Renaissance, accom plished much of his great
work. Though the quaint building in the suburbs of Brussels,
Belgium , is several hundred
years od, it retains its original
inspiring atmosphere.

Greetings!
V

ABOUT PREMONITIONS
least in part, as psychic phenomena. By
Dear Fratres and Sorores:
psychic, in this sense, we do not mean the
A frater, addressing our Forum, states:
supematural, but the latent faculties and
During the past few years, a frater had
powers of man that lie beyond the conscious
premonitions of the transition of the following prom inent world figures: Patrice mind. Each individual has problems, fears,
and worries. These he may never express to
Lumumba, Dag Hammarskjold, and lastly,
President Kennedy. Naturally, knowledge of others; yet he is often conscious of them,
this type is rather awesome, and one is perhaps giving them much attention. An
other person who has the power of hypertempted to share it with ones associates. On
aesthesia, that is, a supersensitivity, may inthe other hand, as the frater states: I surely
need your advice on what to do when I re advertently attune himself with the minds
of troubled persons. He may come to sense
ceive such psychic impressions because I feel
their fears. In his own mind, he may then
that revealing them to others would put me
interpret them as a serious and grievous
in a precarious position.
Another frater states: What is the pur event that will befall that person or persons.
pose of occasional premonitions, especially He may have the premonition that in the
near future such a person will meet a violent
those seemingly unconnected with the redeath, perhaps in a certain way.
ceiver? What should one do with a premoniIn contacting the mind of the troubled
tion? Try to counter negativeness? Warn
person, ones emotions are aroused vicarithe person? Try to invoke balancing of the
ously. These may include the emotion of
cosmic laws? Do nothing?
fear. Associated with the emotions may be a
To all of the above questions, one more
can be added that is very pertinent. It is, feeling of deep depression. There would be
corresponding ideas which would ordinarily
How does the phenomenon of premonition
occur? The following philosophical ques give rise to thoughts of accident, injury, or
tion might also be added: How can an effect violent death. Obviously, when one has fears
be realized before its cause exists? As for of such things, it does not necessarily follow
that they will actually occur. But if a person
example, how can we have a premonition
of a house burning days or weeks ahead of is quite normal, his fears will usually be substantiated by some circumstance which
the direct conditions occurring which bring
makes them probable. Thus, when another
about the fire?
According to the mystical conception of person is in attunement with him and has
the akashic records, all is potential in the the premonition, in most instances it materializes as a reality.
Cosmic. Everything that was, is and can be.
The same mystical principie expounds that
There is still another aspect which is
a mind that is able to contact the akashic
speculative but comes within the scope of
records, the Cosmic, may at times have access psychic phenomena and parapsychology. It
to such knowledge as a premonition of events.
is the telepathic contact with those who as
Of course, the so-called indelible akashic rec enemies are holding another individual in
ords are not actual inscriptions or any permathought almost constantly. Suppose a person
nent physical communication, as a writing.
is prominent in politics, as the leader of a
Rather, they allude to impressions received nation. Suppose this leader has established
in the consciousness which shape themselves national or intemational policies that arouse
into intelligence, into ideas in the mind of the hostility of another and ruthless oppoman.
nent. Such enemies of a prominent leader
But there is more to this than the akashic would be planning and plotting against him,
records. Premonitions may be explained, at at least to mitgate his control. The psychic-

ally developed person, whether he knows of


his sensitivity and powers or not, may be
brought into contact with the thoughts of the
conspirators.
Such a psychically endowed person may
not receive any impression as to who these
hostile personalities are, but he will receive
the impression of the one to whom their hate
is directed. Their hate keeps the image strong
in their subconscious. The psychically de
veloped person receives the image of such a
personality and likewise the accompanying
emotional feelings of hate directed toward
him.
The recipient reacts vicariously. That is,
the psychic individual then has emotions of
fear aroused, as we have said. He associates
possible dire consequences with the image
and the ame of the person. He is then able
to relate in his premonition that this or that
will befall this or that person.
He, of course, cannot know how in these
instances this is to be accomplished; he does
not even know how the impression was re
ceived. But what of the details? For example,
a premonition of the manner in which a person is to be assassinated. The details are
received in the same manner from the plotting minds of the assassins.
It may be asked: How do we explain
natural events and accidents which are
known to some persons by means of premonitions? After all, an accident is not in
the mind of anyone prior to its happening.
Consequently, it could not have been communicated telepathically in advance. The
same may be said of acts of nature such as
floods, earthquakes, fires, and explosions.
Such events have been predicted precisely
by persons who experienced them as premonitions. These are most difficult to theorize upon because we are not certain as to
how the psychic phenomena operate in such
instances.
We do know that most natural events have
a chain of causes before their results are per-

ceivable: Earthquakes follow or are related


to a series of stresses or strains in the strata,
seismic changes in the earths surface. It
could be that a psychically sensitive indi
vidual detects these shiftings and their potential violence and is able to transate his
impressions into terms of space and time,
that is, the exact place and time that the
calamity will occur.
However, there is now the matter of ethics,
that is, shall one relate to another a pre
monition that concerns himespecially if it
is of a negative nature? Let us consider a
hypothetical case. Suppose one has a dream
or impression that a friend is going to be
injured seriously in an automobile accident.
Further, let us suppose that he knows that
his friend actually has planned a long auto
mobile journey.
Should he tell his friend of his premoni
tion? Should he admonish him not to take
that particular journey? The answer is, He
should inform the friend of his premonition
experience if it is related to an actual act
such as the planned automobile journey.
However, if the premonition is merely of
some impending fatal calamity (without any
date); then it is not advisable to relate it.
The reason is that the communication of
such statements can in no way protect the
individual; it provides him with no facts
with which he can prepare himself for an
eventuality. All that such a communication
might do would be to disturb the person emotionally, causing him anxiety as to how and
when the impending event might occur. It
may so unnerve the individual as to cause
some accidents which might not otherwise
occur.
Where there are no specific details given
in the premonition; then it is advisable to try
to reach the mind of the person involved
through the Cosmic. One should try to implant in the inner consciousness of the indi
vidual the idea that he should be cautious
and avoid hazards, that he should try to sur-

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round himself with a protective, constructive


cosmic influence. The word premonition
literally means a cognition or knowing in
advance. All such experiences are not fulfilled. The individual or persons involved
may in some way come to mitgate the circumstances. They may set up, perhaps unknowingly, other causes which oppose or
counter what might have been the disasterexperience in the premonition.
There are, of course, monitions. These are
things that are known instantly by a person
at the time the things happen, even though
such a person may be a great distance from
the locality of the event. Common among
these experiences are those had by a wife, a
mother, or a daughter, wherein they know
when a loved one has been seriously injured
in battle or is dead. Many cases are reported
where a wife knew the place and time of her
husbands death in battle even though sometimes she was on another continent. Later,
war records of the deceased related the time
and place of the happening and this informa tion corresponded to the wifes monition.
Undoubtedly, this is due to the psychic
phenomenon of the projection of conscious
ness which is so well presented and taught
in our Rosicrucian monographs. The dying
persons inner consciousness, the self, reaches
out and projects itself to those in cise harmony with it, as a loved one. The release of
the consciousness of self, the projection of
the personality, and the image of the personality are made particularly eficacious by
the emotional impact which accompanies the
event.
Fraternally,
RALPH M. LEWIS,
Imperator.

Detecting Personality From Objects


A frater asks: When we wear articles
such as gloves of a loved one who has passed
on, do we actually sense a transference of
personality from the object, or is it only
imaginary?
This question resolves itself to whether
articles possessed by another can actually
transmit some quality related to the owner
that may be perceived by another individual.
Of course, one must avoid being drawn into
the belief in primitive, sympathetic magic.
In magic there is the primitive reasoning

that an article always retains a bond with


its owner. Is the article itself, then, a means
of contacting or communicating with the
individual who once possessed it? This, of
course, is without foundation but plays a
prominent part in many primitive cultures.
In the field of parapsychology and metaphysics there is also what has been termed
vibroturgy. Its theory is that inanimate ob
jects, wood, metal, textiles, etc., are affected
by the vibrations of human beings with
which they have been brought into contact.
A hypersensitive person, it declares, may detect from the handling of such objects some
thing of the personality of their former
owner. Thus, a watch that has been on the
person of an individual for some time can
convey impressions of his identity. A psychically sensitive person upon touching it
will gain impressions of the personality of
the former owner.
The theory attempts to explain itself along
physical lines rather than supernatural. The
aura of the individual, it explains, the vibra
tory emanations given off by the person, are
imparted to the inanimate object. In some
manner the molecular structure of the ob
ject retains these vibrations in its field of
attraction and re-radiates them minutely but
with sufficient strength for the psychically
sensitive person to detect. The theory contends that since inanimate things are also
vibratory in their substance, they can have
impinged upon them other vibrations. These
latter, while not being sufficiently strong to
alter the atomic structure of the object,
nevertheless are able to be retained and to
radiate again.
This theory in a physical and technical
way is at present impossible to substantiate
by any scientific means. It even has no
parallel in any other phenomenon to support
it. However, the effect or seeming result has
often been demonstrated in an amazing way.
We have seen persons with this psychic propensity select an object and give a most accurate description of the owner, whom they
did not know. We have also observed in such
demonstrations that from merely holding the
article something of the mental state of the
owner of the object would be described.
The usual procedure in vibroturgy is to
hold the article in the closed hand for a few
minutes of meditation or while quite passive.
The subject or operator then states that he

suddenly gains a mental impression of the


owner. It appears to him as a kind of visual
image of the personality and associated with
it are certain ideas as to his state of health
or immediate interests.
In demonstrations given in the Parapsychology Class at Rose-Croix University in
Rosicrucian Park, the owner of the object,
later identifying himself, would admit what
had been related about him as detected from
the object he had loaned for the demonstration. It must be repeated that the one performing the demonstration would have had
no previous knowledge of the owner of the
object.
Some individuis attempting the experiment had no results. With certain others,
the results showed a high percentage of
success. In such experiments it did not appear that the material of which the object
was composed made any difference. It was
necessary, however, that the bare hands of
the subject clasp the object firmly.
Can it be said that the owner of the object,
knowing that the operator was holding it and
being especially attentive since it concerned
him, was, therefore, brought into mental at
tunement with the operator? Was there an
unconscious mental communion between the
operator and the objects owner by which
the information was received, not from the
object itself, but from the owner? There is
this possibility in some instances, but this
theory does not apply to all demonstrations
which we have witnessed.
Objects belonging to those who have passed
through transition have been subject to experiment, the operator not knowing the
original owner. The description ultimately
given by the operator in the experiment
would later be compared with that given by
one who knew the deceased. Even this latter
person had had no previous knowledge at the
time that the demonstration was being con
ducted.
We should like to relate again, as we did
in this Forum some years ago, an experience
which we have had. The Curator of the
Rosicrucian Egyptian Museum and I were
unpacking cases of ancient Egyptian tomb
relies. Some of this material had never been
unpacked since the Egyptologist had packed
it at the site of the excavation in Egypt. The
shipment included jewelry of ancient Egyp
tian nobles, human and animal mummies,

religious paraphernalia, rings, beads, and


amule ts.
We took each of these thousands-of-yearsold objects from its careful wrappings and
laid them on counters in our laboratory for
inspection and identification before being
displayed in the Museum. In picking up one
small piece, I felt a strange sensation as I
was about to lay it down. It was a kind of
emotional reaction, a repugnance, as of
something fearful to behold. Actually, I had
not looked at the object carefully; I had
scarcely glanced at it, knowing that the ex
amination was to come later.
Still holding the object in my hand, I now
studied it. It was an ugly little face carved
from hard black wood. The eyes were com
posed of a metallic substance and were inlaid, causing them to gleam with a blood-like
hue. The whole object, I now noticed, was
hideous in appearance. Without saying any
thing to the Curator as to my experience, I
handed him the object. He took it and was
about to lay it down. He hesitated and picked
it up again. His face became slightly distraught; he had an expression of revulsin.
Later he said it was not the appearance of
the object that had caused his expression but
something he felt from touching it.
Our curiosity being aroused, we carefully
checked the inventory of the objects to find
the authentic description of this particular
one. We found that it had been used in rites
or rituals by the priests of Egypt of that
period for the purpose of invoking curses
against individuis. It was, therefore, an
object of great hate and had been used under
circumstances where such emotions on the
part of those handling the object were in
tense. We were not given to any superstitions or belief in supernaturalism, but we
could find no satisfactory explanation for our
experience except that offered by the theory
of vibroturgy.
Certainly, many persons have been in
homes, rooms of hotels, or other places for the
first time and become conscious of a feeling
of discomfort or uneasiness, the cause for
such sensations being difficult to describe because the rooms in their physical appearance
might have been attractive or certainly not
offensive. Yet there was an atmosphere, to
use a not too appropriate term, that was not
conducive to ones peace of mind. Conversely,
all of us, I am sure, have been in homes or

other places most simple in their appointments that immediately put us at ease and
even in some way gave us a feeling of ex
hilara tion. Why? How do we account for
these reactions? Does the material substance
of the environment retain something of the
vibratory nature of the human aura and its
emotional content? Do other persons who
are sensitive then respond to such vibra
tions?X
The Technique of Psychic Development
At a Rosicrucian Forum, some time ago, I
was asked a question which probably has
been asked hundreds of times. It concerns
how an individual may distinguish between
physical and psychic experiences or manifestations. Sometimes the question is phrased,
How do I know if I have had a psychic
experience?
I answered this question by the elaboration of one word, technique, but this in turn
raised additional questions. Members of the
Order, many of them in the higher degrees,
who have followed my writings for some
years, pointed out that I have used this
word many, many times; that I have over
and over again referred to technique in rela
tionship to the Rosicrucian teachings, psychic
development, and the gaining of psychic
abilities. Just what, they ask, is the Rosi
crucian concept of technique?
If technique is to be the criterion by which
we are able to judge between those experi
ences, impressions, ideas, and mental conclusions that may be of an imaginary, physical,
or psychic source, then it must be as important as psychic development itself, a con
clusin that some individuis have reached.
This is true. Technique is one of the most
important factors because without it we do
not arrive at the purpose or end which we
are trying to achieve. Then to return to the
fundamental question, just what is tech
nique?
It is interesting how a person can use a
word repeatedly for a long time and not
stop to define it. I have illustrated the meaning of technique many times by referring to
such a process as playing the piano. Knowl
edge will tell us all we need to know about
the piano, its structure, function, and about
music. We can read books that will make
us as informed as anyone else could be on

the subject of music and pianos. But if, for


a period of five, ten, twenty, or even fifty
years, we read every book that was ever
written on the subject of music or the piano
and listened to every expert in these fields
give lectures and demonstrations, we might
have a vast knowledge of music and the
piano, but we would not be able to play the
simplest composition.
The reason we could not is because we
would lack one factortechnique. The tech
nique of playing a piano is as much in the
fingers as in the mind. Every cell of our
body, according to the Rosicrucian teach
ings, has a degree of consciousness. Con
sciousness is in every living, pulsating point,
or segment, of our being; and the technique
of playing the piano is the awakening of the
consciousness of each cell in those muscles
which have to do with the playing of the
piano, insofar as the depressing of the keys
and the coordination necessary to relate the
music to the physical performance or the
movement of the fingers.
While this principieand I have repeated
in one form or another this same illustration
many timesis an illustration of technique,
it still falls short in the sense of providing a
definition. So, I decided to try to formlate
a definition that would include my concept,
and I have borrowed liberally from Mr.
Webster in these words: Technique is the
method or the details essential to expertness
of execution in any art, Science, or procedure. This definition, it seems to me,
applies to the illustration which I have just
used and have many times used elsewhere.
Technique is a method, first of all. It is a
method put into practice. It presupposes
knowledge. I cant go through a method of
doing something unless I have prior knowl
edge upon which that method is based.
To continu with the same illustration, I
could not expertly play the piano unless I
had knowledge of music; therefore, the application of that knowledge is the method and
a part of the technique. Then I also said
that the technique concerns the detailsthat
is, the small, intricate functions and procedures of which we very seldom think. The
person playing the piano does not think consciously of every movement of the hand and
fingers. This is the detail that is brought
about through practice and the application
of knowledge.

The methods and details that are essential to expertness of execution are the whole
concept of technique because the purpose of
technique is to be able to do something as it
should be done, to be perfect, to be expert
in the doing; it is the technique that is the
essence by which this doing takes place. So,
in any art, in any science, in any activity
that is a part of human life, technique is the
involuntary functioning of knowledge, habit,
and muscular coordination that puts into ef
fect the purposes we want to achieve for
producing overt expression.
The technique of psychic development is
to be found in the same way that technique
is achieved in any other field of endeavor.
By knowledge and practice, we develop ex
pertness. We achieve the ability to execute
that is, to do something. The master musician or technician who works and directs any
complex process is the one who has become
so expert that the procedure goes on without
a conscious awareness of each individual unit
or phase. The person who performs intricate
details frequently cannot put into words the
actual steps and procedures which he has followed in order to carry out the operation of
the process that is his responsibility and
which he is directing.
Technique transcends the area of language. Language is a nominal symbolism,
and when we limit our understanding to
language alone, we can only live within the
realm of knowledge or the repeating of someone elses experience. Technique is the
ability effectively to utilize that knowledge
through the consciousness of all the cells of
the bodyas I have already mentioned. This
is why the expert in any endeavor, science,
art, or procedure cannot put into words how
or why he accomplishes everything he does.
Neither can the psychically evolved person
put into words how he distinguishes between
psychic and imaginary impressions. It is
through application, study, practice, medi
tation, and concentration that we arrive at
the technique of psychic awareness. Only
practice and persistence will bring it about.
When a degree of technique is achieved, we
do not need to stop to analyze what the difference is between an imaginary concept of
the mind and an actual psychic impression
because technique has made it obvious in
our own consciousness.A

Why Man Was Created


A Frater addressing our Forum asks:
Why man? Why was he created? This
is a difficult question to attempt to answer.
In the first place, whatever the answer, it
obviously cannot be presented in an evidential way. It can only be speculative.
Further, whatever abstract idea is proposed,
it will be counter to one or more different
speculative conceptions held by others. The
particular question has intrigued the imagination of man for untold centuries. There
is a definite reason why this question in just
this manner has come to the fore of mans
consciousness.
Man is causative. He institutes processes
and methods whereby he achieves conceived
ends. Each day, dozens of times, he desires
something, he wants to attain something. He,
thereupon, immediately puts into action his
own movement of body and mind by which
these things are accomplished.
Man is also able to assert the forc of his
mind and physical powers to cause other
things to serve his purpose. Further, he sees
in nature what are apparently definite causes
from which direct effects emerge. A seed is
planted, and a plant comes forth. The sun
rises, and a day is born. The rain comes from
the skies, and the springs flow. Consequently,
purpose and cause appear to be very definite,
to have a positive existence.
Everything that is experienced as a reality
is, consequently, attributed to some cause.
If man cannot perceive the cause; then he
imagines one. He relates it to unseen supernatural forces. It is difficult for the average
man to think of a reality, something that is
and yet has no cause other than being but
part of a concatenation, that is, a chain of
various changes, one emerging into the
other, ad infinitum.
It is also equally difficult for man ordinarily to presume because of his experience
that any thing can have existence without
first having some relation to an original pur
pose. Man observes in nature physical transformations and changes that come partly
from what appear to be unconscious causes,
as for example, the phenomenon of gravity
or magnetic attraction acting upon an object.
Yet he presumes that behind all of these
unconscious causes in nature there must be
some purpose, a designing mind, that func-

tions in a manner corresponding somewhat


to his own. It is generally conceived by re
ligin and many philosophies that back of
all manifestation there lies a purposeful
cause.
To those who think in this way, it is believed that this supernatural mind has predetermined the existence of everything.
Even where things emerge from natural
causes, as physical forces, it is thought that
these have been created with a purpose
to accomplish the very things which they do.
Thus it would be thought that birds were
intentionally given wings that they might
fly, that rain falls from the sky to irrgate
the land. It is not realized that the need for
flying and the conditions under which the
living thing existed evolved the wings from
some other function and, further, that the
land is irrigated because of the rain rather
than that irrigation is the purpose behind
rain.
Consequently, it follows in the course of
such reasoning that man believes there must
have been a purpose for himself, that he was
especially created to fulfill such a purpose.
Most of the sacrosanct works, the great re
ligious writings, either imply this or specifically expound how the Creator conceived
man and then brought him forth in just the
form in which he now appears. When sci
ence and certain philosophies set forth other
ideas divorced from the idea of purpose and
spontaneous creation, they arouse much op
position. They are vilified as being atheistic.
Even today in California an issue has arisen
concerning evolution. A certain group de
clares that it should not be taught in the
public schools, that it is pur theory, and
that spontaneous creation by a Deity should
be taught in its stead.
The doctrine of evolution is only theory in
the entirety of all the ideas which it em
braces. It certainly is factual as a process
in nature as every biologist can demnstrate.
It is speculative only as to the origin of man,
that is, to the particular kind from which he
has descended. But that man has been and
is an evolved being in the sense of coming
from a simpler to a more complex state there
is no scientific doubt.
Why can we not look upon the existence
of man as just another manifestation of life
forc which has emerged through eons of

time, the result of natural and cosmic forces?


There are, we would venture to presume, in
the greater universe galaxies with planets
having intelligent forms of life perhaps equal
to or exceeding man. It may be not so distant
in time before man comes to know this as
fact and need not imagine or speculate upon
it. It will then be realized that the od theological assumption that man was the special
creation and purpose of a Deity is not so in
fact. It may well be proved that man is a
comparative newcomer to the Cosmos in
comparison to other intelligent beings.
Is it not best to think of the universal and
cosmic forces, or pur being, as a state of
consciousness, going through various stages
of expression of which the human form, as
we know it, is one? Let us use the analogy
of the visible spectrum. It consists of all of
the colors arranged in bands, from the wave
lengths of the red to the blue.
The different colors were not intended to
be as they are. Rather, they are an effect
due to their wave length and its impression
upon the eye and the human consciousness.
All the colors are composed of light. They
are not blue, red, and green in nature but
rather different manifestations of the energy
of light. So, could not man also be a variation of the life forc without having been
intentionally designed to appear as he does?
We know that we can vary light waves
by passing them through certain objects or
by having them refracted and reflected by
substances. What was green may become
another color to the eyes. Likewise, we know
that humans themselves are affected by en
vironment. The pigment or color of the skin,
anthropologists and ethnologists tell us, is
due to early influences of the environment to
which man was exposed for many thousands
of years. Also, his height and weight are
likewise affected by his nourishment, exer
cise, and heredity. These things are not pur
poseful crea tions of a Deity. They are the
effects of natural phenomena.
Is there a divine purpose for man? We
may ask, Is there a divine purpose for all
else? After all, man is only part of the
whole, which has just as much reality as he.
It is possible from the mystical point of view
that the intelligent being, such as man, must
construct his own purpose. Purpose is hu
man, not divine. A Divine Mind is. It is

self-sufficient; it is all that is or could be.


Consequently, it would have no purpose. A
purpose would presume the ultmate attainment of something which has not yet been
achieved or realized. Is one who believes in
a Supreme or Divine Mind, therefore, to pre
sume that it has desires like man and is insufficient, that it wishes to attain something
that it has not? From whence does it acquire
that which it has not? Furthermore, if a
Divine Mind is all, then, obviously, all is in
it and purpose is not necessary to it.
Man, however, is not so sufficient or perfect. He can aspire to overcome limitations
which he realizes in himself or which he
thinks exist in him and his surroundings.
Therefore, it should certainly be a human
purpose for man to know more of the cosmic
reality of which he is a part. In fact, man
is not actually fully a part of the Cosmic until
he experiences that oneness of which it is.
In other words, it is not enough to be; it is
necessary, also, to realize that we are a part
of the one. This, then, is the purpose of man.
It is a purpose which he assigns to himself.
It was not designed for him; it is one which
he evolves from his own consciousness.X

Memories of Dr. Lewis


I have been asked repeatedly by many
members to reminisce concerning Dr. H.
Spencer Lewis, the first Imperator of this
jurisdiction of the Order. It was thirty years
ago that I first met Dr. Lewis, and it has
occurred to me that in order to answer the
requests of those who have asked for reminiscences concerning him, I might from time
to time write some of the memories that I
have and which I hope will be of interest to
the readers of the Rosicrucian Forum and to
other Rosicrucians. I hope that recording
these memories will help to provide a record
for the future about the personality of the
man who made possible the Rosicrucian
Order as it exists in this century.
As I have stated, it will be thirty years
this October that I became associated with
the staff of the Rosicrucian Order. I had
been a member for about five years prior to
the time when I carne from another state
to San Jos, California. I carne to San Jos
after the present Imperator, Frater Ralph M.
Lewiswho at that time was Supreme Secretaryhad asked for members who had ex

perience in public speaking to make that


information known to the organization.
Upon the basis of that request, I had written
to him, stating the qualifications and experi
ence I had had in that field and requesting
an interview with the thought of possibly
being employed by the Order in the capacity
of lecturer and field worker for the organi
zation.
I had my first interview with Frater
Ralph M. Lewis on October 16, 1934, and
I was able to convince him that I was sufficiently trained to be qualified for such a
position. He had enough confidence in what
I had told him to arrange for a series of
membership and public lectures to be given
by me in California. I proceeded to make a
trip lecturing for the Order, to be followed
by almost two years of similar work.
On the day of my interview with Frater
Lewis, which happened to be a Tuesday, the
Imperator, Dr. H. Spencer Lewis, was scheduled to speak that night at the regular Tues
day evening convocation in the Supreme
Temple. He had returned a few weeks before
from a strenuous trip to Europe, where he
had been in consultation with authorities and
officers of the organization in most of the
European countries. On this trip, he had
prepared the way by which various organizations similar to the Rosicruciansthat is,
those groups which had worked for the
evolvement of man through initiation proceduresmight work more closely together.
The Tuesday evening convocation on this
day of my first visit to Rosicrucian Park was
to be an informal report by Dr. Lewis con
cerning his trip. It was the first time I had
ever attended a convocation in the Supreme
Temple. After I had returned to my hotel
at the conclusin of my interview with
Frater Lewis, I waited in keen anticipation,
not only to hear the Imperator, Dr. H.
Spencer Lewis, speak, but also to attend a
Supreme Temple convocation. I considered
myself very fortnate, for the circumstances
that caused me to arrive on this Tuesday
had made all this possible.
I was not disappointed in the convocation
or in the outstanding address given by Dr.
H. Spencer Lewis. I wish I had an actual
transcription of that address; but what is
important to me, as I look back on it now,
is that although I was a member who never
had been associated with the staff here at

Rosicrucian Parkin fact, I had never been


in California before, except brieflywithin
the scope of a forty- or forty-five-minute address, I seemed to catch, as if by contagion,
the enthusiasm and sincerity of the speaker,
who presented the facts and problems concerning the growth of the Rosicrucian Order
in the world at that time. His address was
not only informative, but it conveyed conviction. Even though I was thoroughly convinced of the Rosicrucian teachings and their
validity before this experience, I went away
greatly reinforced in my belief, knowledge,
and convictionswhich I have carried these
thirty years since and which I think were
in a sense sealed and confirmed in that
address.
I learned a few things about Dr. Lewis
merely from the address: for example, his
ability to speak in a manner such as to hold
the attention of an audience. The Supreme
Temple was actually packed that night. It
was the original Supreme Temple, built
when the organization moved to San Jos,
and it had a limited seating capacity. There
must have been at least fifty per cent more
members present than the comfortable ca
pacity of the Temple. Yet, although we sat
packed together, there was no movement,
no shuffling of feet, as I remember, not even
the occasional cough that is so common in a
crowd.
All sat with their attention directed to the
words of a speaker who had a superb command of the English language and radiated
absolute conviction of that which he spoke.
Few have this ability with words. The only
living person I can think of who today has
such a commanding use of the English lan
guage and whom I have always admired
because of that ability is Winston Churchill.
I believe that Dr. Lewis was one of those
rare individuis who used language as a tool
to convey the information that he had and
command the attention and somehow make
people conscious of the importance of his
message.
The address delivered by Dr. Lewis that
night was apparently from notes, but his
words carne as his thoughts would comethat
is, as if he were in personal conversation
with each individual member. He had a
wonderful sense of humor that was not con
veyed by the repetition of stories or jokes,
but by inference and choice of words, as

well as by his excellent command of lan


guage, that left many of his remarks with a
humorous overtone although never in a way
to detract from the seriousness of his sub
ject and the importance of the ideas he was
impressing on his audience.
Members interested in this period of the
organizations history can read some of Dr.
Lewis articles in the Rosicrucian Digest and
the Rosicrucian Forum of late 1934 and early
1935. They will find most of the material
that he covered in this informal lecture.
I walked away from the Temple that
night, caught a bus to the downtown area of
San JosI believe I should correct that and
say a streetcar because streetcars were still
running in San Jos at the timeand returned to my hotel, where I reflected long
into the night upon the magnificent discourse
that it had been my privilege to hear. The
next day, I had further consultations with
the present Imperator, Frater Ralph M.
Lewis. Before I left his office, he told me
that he had arranged for me to meet Dr. H.
Spencer Lewis and would take me to his
office. This I had not even expected, and I
went with much anticipation to the office
of Dr. Lewis and was introduced to him.
Frankly, I cannot remember the details
of the conversation that took place because
I was somewhat overawed by being in the
office of Dr. H. Spencer Lewis, with whom
I had been so impressed during the time I
had been a member of AMORC. I do re
member stammering something about enjoying his lecture of the previous evening, the
usual remarks that a person makes after
hearing someone speak. I do remember that
he said that if I proposed to be a lecturer
for the organization, he hoped I would re
member to carry some of the facts to the
members and to the public that he had emphasized in his discourse. Other than that,
I remember no details of the conversation,
but I remember being impressedjust as I
had been when he lecturedwith the overwhelming power of his personality. Wheth
er it was the effect of the aura or his ability
to create mentally, no person could enter
his presence without feeling that he was in
the presence of a genius, which his work
actually assured everyone that he was.
Possibly, at another time, I will record
other personal memories of Dr. H. Spencer
Lewis. I will tell of my next personal meet-

ing with him, at which time I was a little


less reticent, and of some of the observations
which he made to me directly. Some of the
suggestions and comments which he made
in the first months that I was associated with
the organization as a member of its staff
have stayed with me. I have remembered and
tried to put them into practice. I believe
that if I have to any extent been successful
first, as a member of the staff and, later, as
an officerit is due to the fact that, even
though I was young and not as experienced
as I am now, some sense within me told me
to listen well to what he said and to remember and practice what he advised.A

Limits of Sleep Learning


A frater of Scotland says: Much has been
written lately concerning the technique of
sleep learning, where the subconscious is imbued with facts by means of recording equipment while the subject is asleep. From the
Rosicrucian viewpoint, could not this method
of learning be detrimental to the mental
health of the individual?
First, let us consider the theory of sleep
learning. Briefly, it is that the individual
when awake may lack the ability to concn
trate sufficiently to focus his attention so as
to register the impressions of what he per
ceives strongly in memory. Consequently,
when he is asleep, the impressions enter the
subconscious mind more directly, without
conflict or opposition, being a kind of subliminal learning. When awake, the objective
mind finds it more facile to recall from mem
ory what has been implanted there. Further,
what the subject is taught when awake is
more easily comprehended by association
with that which he has acquired through
sleep learning.
In principie, this is all very right but with
definite limita tions. The sleep learner can
not comprehend that which is beyond the
level of his intelligence. A person with a
low I. Q. is not made a brilliant student just
by the means of sleep learning. Memory is
definitely helped but tests have shown that
judgment and reasoning are not facilitated.
A problem that requires profound thought
and reasoning is not solved any better by
giving it to one who is asleep unless he is a
very intelligent subject.

To use an analogy, an intricate mathematical problem requiring much intelligence


to solve cannot be solved by a person of
ordinary intelligence while asleep.
There have been advertisements by sleep
learning institutions that sell equipment and
courses implying that one may become a
brilliant success in some technical field merely by sleep learning. If one, however, has
not the intelligence or is too stupid to learn
when he is awake, he will not gain an under
standing merely because the subject matter
is repeated to him in sleep. Clinical tests have
also shown that sleep learning is better to aid
recall or memory rather than to stimulate
reason or to increase the latters functioning.
Frankly, the valu of sleep learning has
been overemphasized. Its real valu has been
exaggerated out of its importance. This has
been done principally for commercial rea
sons. Many of the schools and institutes that
sell the equipment charge for turntables to
play the recordings and for the earphones
and time docks two to five times what such
apparatus would cost when purchased separately elsewhere. Also, the recorded courses
are very expensive.
If sleep learning could accomplish what
is expounded for it by these concerns, no one
would need to think or study while awake.
No initiative, will power, or reason would be
required. All one would need to do would be
to go to sleep listening to a record and awaking not only with a font of new knowledge
equivalent to a textbook but also as a pro
found thinker as well. The fact that thou
sands of students do not do this is not because
they do not wish to, but rather because they
know that at its best sleep learning is but a
supplementary aid.
As to whether sleep learning can be detri
mental to the mental health of the individual
depends upon its application. If the method
were used continuously, the individual would
lose much of his power of concentration. He
would acquire the habit of depending on
memory to provide answers that someone had
implanted there. The initiative to think, to
reason, to exercise judgment and will power
would be lessened.
In conclusin, we say avoid a regular
practice of sleep learning unless you have a
deficient memory and find it difficult to re
tain what you read or are unable to concn
trate properly.X

A Word About Health


A soror reflects that we should carry more
subjects on health, explaining the functions
of the vital organs and helping members to
understand natures methods so that we may
not abuse our bodies out of ignorance. She
mentions that millions of people take sleeping pills and suggests that as a subject worth
some explanation.
We entitle this brief comment, A Word
About Health, for a word is all we can
really say on the subject. The body is a
complex organism, the marvelous workings
of which no one has fully catalogued or
understands to this day. Much is being
learned of its functions, and the doctors are
conquering more diseases every day.
Without going into great detail, we can
say that for the Rosicrucian there are cer
tain fundamental principies of health which
should be understood and followed. Much of
the rest will take care of itself. In the majority of cases, these principies will help to
maintain health and vitality over a long
period of time. Attention to these simple requirements is all that is necessary without
going into the mechanics of physiology.
1. The body is composed of living cells,
each cell of which is infused with vital
life forc and a part of the total con
sciousness of the whole self.
2. Cells require the positive supply of vital
life forc that comes with the air we
breathe.
3. Cells can be stimulated and directed by
mans mind since they are units of the
same mind.
4. Cells can be vitalized to help fight
disease and restore harmony to the
system.
5. To provide cells with the best possible
environment to carry on their regenerative and vital processes, these common-sense steps should be followed:
a. Deep breathing for at least a few
minutes each day. This serves to
flush out depleted air which may
collect in the bottom of the lungs. It
also serves to vitalize the cells as the
blood carries the vital forc to all
parts of the body.

b. Drinking water, at least several


glasses each day. This serves to flush
the digestive system, thus easing the
work load of the cells in eliminating
wastes.
c. A moderate diet. Overeating or unbalanced diets either overwork cells
or provide them with insufficient
nourishment. In either case, their
efficiency is reduced.
d. Avoid injuries. Each strain, wound,
or break in the system calis on the
reserve of cells to heal and thus expend their energy. This lowers the
resistance of the body to disease or
aging.
e. Avoid tensin. Learn to place your
thoughts on shelves for a certain
period each day as you do your
work. Tensin, or strong emotional
reactions, causes a furor of activity
in the cell community. Cells are
constantly on the alerta demanding task.
Heredity plays a part in physical disorders
or impairments, too; but in the majority
of cases, the human body can experience
health if the above practices are followed.
If there is some explanation for the voluminous consumption of sleeping pills and
tranquilizers, it is only that people have not
yet learned to control the contents of their
thoughts and the direction of their emotions.B

Is Polygamy Justifiable?
A Frater arises to ask: What are the
Rosicrucian views on plural marriages, or
polygamy? Are there extenuating circum
stances which make it advisable, or is it
morally and otherwise wrong?
The question is best answered in terms
of the particular society and its customs of
which the individual is a part. In many
primitive cultures of the past and even in
the present, polygamy is an established cus
tom. It has sanction. That is, it was and is
not secretive but an accepted practice. The
motive behind the practice of polygamy in
such primitive societies is usually the result
of one of two factors. One factor is that war
or some other calamity has decimated the

male element of the society, resulting in an


excess of the female population. Polygamy
in such instances increases the number of
the tribe and serves as an economic security
for otherwise unmarried females.
The other factor is the particular social
status of the female in the primitive society.
She may not have the same equality as the
male. Her position may be subordnate. In
fact, she may be considered a chattel, a mere
possession of the male. From this premise,
the number of wives which a man has adds
to his social status, constituting a kind of
special wealth. Such wives often are con
sidered not much above slaves, for they are
obliged to do many chores thought to be beneath the dignity of the male.
This does not mean, however, that in societies in which polygamy is permitted the
female is not protected. Also, it does not
mean that the moral restrictions are any less
than where monogamy prevails. Usually,
though not always, promiscuity is as taboo
in the polygamous society as it is where
monogamy exists. The plurality of wives
does not necessarily mean that there is a lessening of the moral valu of the primitive
society.
Religin, of course, has at times sanctioned
polygamy, as in Islamism and Mormonism.
In both instances, the religious requirements
were and are strict with regard to the welfare of the wife. We will not attempt here
to speculate on the motives by which polyg
amy became a part of these two religious
faiths. The fact is that their religious doc
trines justified the practice, and certainly
there was no immorality connected with it.
Polygamy can only be considered immoral
from the social point of view if, for example,
a society prohibits it and so defines it as
taboo, making it appear a vice. Then, of
course, in that society it is adjudged wrong,
if not a sin. For example, at one time danc
ing or playing games on Sunday was con
sidered a vice in New England. Whoever
participated was considered immoral because
the violation of man-made laws was made
to appear a violation of a divine precept. To
day, however, with the abolition of that law,
no one has a sense of immorality if he in
dulges in dancing. Basically, then, there is
no vice or immorality in polygamy where
the respective wives are treated in the manner of the standards of an advanced society.

Why, then, for example, is polygamy not


approved generally in the Western world?
Basically, it is because of religious condemnation and dogmatic decrees against it. From
a sociological point of view, it is apt to com
plcate society in regard to the offspring, the
parental relationship, property rights, etc.
Further, psychologically enlightened modern
society also assumes that polygamy lessens
the dignity of womankind and makes them,
in appearance, at least, chattels of man. In
an advanced society woman is given equal
status with man. She has equal rights in
deciding whom she will have for a mate.
In many lesser cultures where polygamy pre
vails, there is not this opportunity of choice.
The man may select a wife with only her
parents consent, against which decisin she
has no redress.
Further, in an advanced society the idealism of marriage is of a high standard. In the
mystical aspect of marriage, as expressed in
the religious rituals of such a society, it is
considered to be a unity of two polarities,
the joining of two separate souls as one. It is
considered an equal exchange, a unin of
personalices. This may be all theoretical in
its lofty concept. Nevertheless, such idealism
cannot very well be reconciled with polyg
amy.
It is for this reason that Rosicrucian phi
losophy does not approve of polygamy, in
principie. It does not consider it an immoral
practice but rather one which is inconsistent
with the idealism of the teachings and not
serving any essential purpose in an advanced
society.
The speculative question as to whether the
Rosicrucian Order would ever approve polyg
amy is too broad to answer precisely. One
cannot say what calamity might befall a so
ciety in the future, which in an emergency
situation might require an expedient that
counters idealism. Not foreseeing that, it can
still be stated that strictly upon principie the
Order does not favor polygamy.X

Beyond the Commonplace


The human being by his own free choice
may permit his life to fall into one of two
general classifications. The first of these is
what we might term routine existence. This
is the area of the common, or the existence
which does very little either to adjust to,

cope with, or attempt to resist environmental


factors. It is the area of the commonplace,
without inspiration, without direction, with
out guidance, or without any hope even of
achieving these. It is an existence only a
little higher than that of a vegetable.
Life, biologically speaking, expresses itself
on this planet in two general forms, classified
as vegetable and animal. At the lowest level
of animal life, the distinction between the
forms of life which are designated as vege
table and those which are designated as
animal is extremely difficult to distinguish.
Generally speaking, for the convenience of
comparison, we consider the difference be
tween vegetable and animal at the higher
levels of existence. At this level, a vegetable
is easily distinguished. It does not generally
have the power of movement, that is, of freedom to change its environment. To the best
of our knowledge, a vegetable reacts appar
ently without choice only to certain forces
of environment.
The animal, on the other hand, even in its
lowest form of manifestation, seems to evi
dence a degree of choice. It can move in
directions of its own choosing within certain
limitations. The higher we go in the scale
of animal life, the greater we find the extent
of adaptability of the animal and the more
complex the nature of animal life and the
individual animal.
Man is considered to be the highest form
of life. He is the ultimate animal, insofar
as we speak biologically. This does not mean
that he is absolutely perfect; but he does
have, according to many concepts, the nearest adjustment of any living entity to a possibility of perfection. As such, man is a
reasoning, thinking, and feeling animal to a
degree far more sensitive than any other liv
ing entity with which we are familiar.
What does man generally do with these
attributes and innate abilities? First of all,
involuntarilyand we can find this evidenced in the records of primitive man and
in the examples of infancythis human ani
mal strives to maintain his existence, a
struggle which is generally known under the
classification of self-preservation. He at
tempts to live so that he can protect himself
as a living being and continu to be such.
In this category, he exerts effort to obtain
nourishment to keep his physical body alive.
He protects himself against extremes of en

vironment, such as temperature, possibility


of attack, danger of falling or being injured.
Man also reproduces his own race. Within
the process of reproduction, he is in a sense
extending the concept of self-preservation,
that is, extending self to include the whole
concept of the race. If he does no more than
to seek to preserve himself, maintain him
self alive, and propagate himself, he is very
little different, then, from a vegetable, except
for being mobile.
Beyond this commonplace existence, be
yond a vegetative existence, man reaches out
to fulfill what he believes in various forms
of interpretation is his destiny. That is, he
reaches toward concepts, ideas, practices, and
applications which are beyond the common
place, a little above merely existing for the
purpose of existing. Man, in other words,
with his ability to reason, has designated
himself an entity with far more possibilities
and potentialities than any other liviner
entity.
As Rosicrucians, we believe that all life is
the result of the manifestation of an invisible,
intangible forc in the physical world. This
forc, while believed by some to be supernatural and entirely different from anything
else, is interpreted in Rosicrucian terminol
ogy simply as vibrations of a nature beyond
our immediate ability to perceive.
Almost everyone is familiar with the fact
that all manifestations, particularly those
which affect our sense faculties, are the result
of certain vibrations. We hear a sound and
know that it has been caused by some physi
cal change in some physical entity, aware
ness of which is being conveyed to us by
vibrations that pass through the atmosphere
or through some other mdium.
The sound that is reproduced by a piano,
for example, is the vibration of the string
mounted on the sounding board of the piano
and hit with a hammer by means of a lever.
The vibration set up by that physical process
passes through the air, enters our sensory sys
tem through our ears, and is interpreted
within the brain as sound. The tighter we
stretch the wire, the finer the wire is made,
the higher becomes the pitch of the sound
which we hear. Finally, a point is reached
where the wire is so tight or so fine that
there is no further sound insofar as our con
sciousness is concerned; but that does not
mean that fundamentally the same type of

vibrations do not still exist although at a


level that exceeds the range that our ear is
able to perceive.
Suppose I have a galln of water in a paper
container and beside it a quart bottle, which,
of course, is one fourth of a galln. If I notice
the paper container holding the galln of
water beginning to leak and I am anxious
to save the water, I use the only container
I have available. In spite of all I can do, I
can put into that quart bottle only one fourth
of the water which is in the galln paper
container. I can fill the bottle and continu
to pour the water, but the quart bottle will
not take more than one quart. The bottle
does not have the capacity. In spite of everything I do, I cannot preserve more than one
fourth of the water with the particular vessel
I have at hand.
This same idea can be applied to the abil
ity of man to perceive. There are vibrations
in the universe that can be represented by
the galln container. In other words, there
is a galln of vibrations but only a quart
capacity in the human being. I cannot per
ceive with my physical senses any vibrations
beyond, more extensive, or of a greater quantity than the capacity with which I can per
ceive those particular vibrations.
Therefore, man as a living entity is able
to draw upon the vibrations that supersede
those which he can perceive or which he can
hold. Although he cannot physically take on
more than his physical capacity to assimilate
these vibrations, he is givenaccording to
our basic conceptsan ability to develop his
senses to a higher degree and go beyond the
range of the five physical senses. Through
the sixth sense, or sense of intuition, through
the soul that is the point at which resides
the higher forces that manifest in him, man
can expand his consciousness beyond the
mere commonplace, beyond the vegetative
level.
If he cannot change himself substantially
in a physical manner, man at least has the
ability, the attributes, and the potentialities
to raise himself to become a truly superbeing
because the reason, mind, and soul that are
innate within him are of the Divine itself.
Man can strive to equal the Divine. He may
never attain such equality, but that is the
direction toward which he can move if he
seeks truly to be more than a vegetable, if

he wishes to be a living soul and not merely


a living animal slightly above a vegetable
level.A
Who Was Count Saint-Germain?
A soror rises to ask our Forum: Who was
Count Saint-Germain and what relationship,
if any, did he have to the Rosicrucian
Order?
This personage is truly a mystery man.
Historically, very little is known about him
in a factual way. There are, however, extant
many myths that are fantastic and many accounts that, undoubtedly, libel him as well.
He has been heralded as an extraordinary
mystic and philosopher, but the average historical account likewise refers to him as a
charlatan and an adventurer. Even today,
many who profess to be esoterically guided
by the master, Saint-Germain, think that
he was canonized as a saint by the Romn
Catholic Church. Actually, the word saint
is but part of the ame he assumed and is
not a theological title.
The exact place and time of his birth have
not been definitely established. However, it
is believed by the most accepted sources that
he lived between the years 1710 and 1780.
Most records say that he was of PortugueseJewish parentage. Others claim that he was
the son of Prince Ragoczy of Transylvania.
There is a report that he appeared in 1777
as Prince Ragoczy. This same account re
lates that when quite young he was placed
under the care of the last Duc de Medici.
When he learned that his two brothers, sons
of the Princess of Hesse-Wahnfried (Rheinfels), had become subject to Emperor Charles
VI and had received certain titles, he said
to himself: Very well, I will cali myself
Sanctus Germano [Saint-Germain], the
Holy Rrother.
Saint-Germain was apparently very welleducated. He spoke fluently Germn, English, Italian, and French with a Piedmontese
accent. It was said that he was educated in
the University of Siena. He was a composer
of music and played the violin most effectively. His knowledge of history was very
comprehensive and he was, as well, a reputable chemist.
It is the claims which are attributed to
him that have apparently caused his bad
reputation in exoteric, or worldly, circles.
(continued overleaf)

He was an alchemist and professed to trans


mute metis and to be able to remove the
flaws in diamonds. He likewise claimed that
he had discovered an elixir of life, and some
recount that he also attributed great age to
himself.
Of course, it must be realized that the
masses of people at the time knew nothing
of alchemy. It is possible that it was not
through any magical process but rather
through his mastery of chemistry that he
was actually able to transmute certain
metis. Possibly, too, he may have been able
to make artificial diamonds as science does
today.
Further, it must be remembered that the
Romn Catholic Church was hostile to the
experiments of the alchemists and, in fact,
to all those active in esoteric orders, and
would discredit and disparage him at every
opportunity as they did others. The accounts
which the Church put in their encyclopedias
were copied by later historians and reference
workers and the same tales perpetuated.
Saint-Germain traveled extensively, often
moving in high social and political circles.
In the year 1748, he was in the French Court
and there exercised extraordinary influence
for a time. It is said that he was employed
on secret missions by Louis XV. He became
involved in a dispute between Austria and
France and, in June 1760, was compelled to
lea ve for England. He resided in London for
one or two years. In 1762, he was in St.
Petersburg and is asserted to have played
an important part in a conspiracy against
the emperor Peter III.
According to the Mmoires authentiques
of the celebrated Cagliostro, Saint-Germain
was the founder of Freemasonry. Cagliostro
states in his Mmoires that it was SaintGermain who initiated him into the Masonic
rite. Cagliostro later was accepted as the
Grand Master of Egyptian Masonry. SaintGermain would have been 60 years od when
Cagliostro was 27 years of age if the date
for his birth is accurate. Undoubtedly, hav
ing similar interests, they had some intercourse in mysticism, metaphysics, and al
chemy. Strangely enough, though not much
is known of the life of Saint-Germain, what
is known parallels to a great extent the adventures and renown of Cagliostro, and the
vituperative charges directed against him.

Later, Saint-Germain took up residence in


Schleswig-Holstein, where with certain oth
ers he pursued the study of the secret
sciences. We presume from this that he
was affiliated with one of the esoteric move
ments of the time. It could have been the
Rosicrucians, who were prominent in that
period. However, this fact is not definitely
established in the Rosicrucian annals. There
seems to be no doubt that he was a mystic
and that he was familiar with mystical and
metaphysical principies. Saint-Germain fig
ures prominently in the correspondence of
the noted Volt aire.
Some of the disrepute attributed to him
may possibly be due to confusing him with
a well-known French family by the ame of
Saint-Germain. From that family, there
descended a Count Robert de Saint-Germain
1708. He became a Jesuit and later served
in various military capacities. Subsequently,
he became involved with the French government and was disgraced by the King and
died in 1778. This personage was often confused with his mystical and philosophical
namesake.
In more recent times, within the last three
decades, in fact, the ame of Saint-Germain
was bandied about by a cult, now almost
extinct, which was very active in the United
States. The woman leader of this cult
claimed to be receiving psychic messages
from Saint-Germain for the guidance of
her followers. The material put forth was
nothing but gibberish and a confused syncretism of modern books on occultism and mys
ticism. The material issued by this person
in the ame of Saint-Germain was a discredit
to the intellect of the man.
It may be said that Saint-Germain had
sufficient impact upon the intellectuals of
his time to acquire the Germn pseudonym
der Wundermann.YL

Condoning Undesirable Behavior


An interesting question arises out of a
members experience as a plice officer. I
think you will appreciate his predicament,
for in itself it is a lesson in life.
Question: How far should a person go
in accepting, that is, condoning, certain types
of incidents relative to his position, which are
not in accord with his code of life or conscience?

One of the reasons I recently changed


careers was the frustration of being powerless to do much to correct the things I knew
to be wrong, as well as those that were not
according to the book. My uncertainty is
in regard to duty. If everyone conforms or
goes to a different job and none stays on to
work for improvement, will a situation ever
be corrected?
Answer: A Rosicrucian is obliged to act
positively, as his conscience directs. He must
set the example. He must live by a code of
ethics. This is the only honorable, the only
happy, way to live. It is difficult to forc
idealism on others. Example is the best
tactics. It must demnstrate to others the
excellence of a certain way of life. If the
example does not demnstrate this, nothing
will. The Rosicrucian must never despair
of this methodnever give up. Here is where
the other cheek must be turned. Rejection
of the noble path by others is no loss to the
student who adheres to it. The loss is to
those who refuse it.
Officiousness is attributed to the idealist at
times. It raises a barrier between him and
those he wishes to infuse with his ideis. He
becomes intent on the subject of his ideis
and sometimes neglects to consider the lack
of understanding in others.
Idealism is easy to think abouthard to
put into practice. Most people are idealists
of a sort. They all have a visin of the perfect environment. Their minds may be filled
with idealism, but their bodies succumb to
the animal nature within them.
Many feel they are merely condoning the
life around themmaking the best of what
it has to offer. Their visin is always outgoing. They sit in constant judgment. The
student of mysticism always looks within.
He judges only himself. He endeavors to
perfect his awareness of the inner manto
have the outer man do its bidding. His at
tention is focused on self-evaluation; selfmastery; self-conduct. He does not bemoan
the habits and acts of others, but rather extends his hand in an everlasting gesture of
constructive thought and action.
In situations such as described here, a
member must be certain that he is doing the
kind of work he wants to do. Sometimes the
foregoing difficulties arise out of a basic dislike for the work. If one is in a troubled and
negative environment, if nothing is holding

him there and he has a desire to do other


things as well, then he should change positions. He should go where his talents are
most neededwhere his mind finds the most
satisfaction.
A person always should seek to fit himself
to his sphere, not to take any sphere and try
to fit it to him. This is often as great a problem in cases of discontent as any negative
conditions in a persons environment.
We often try to blame environment first
since it would be easier to have our environ
ment adapt to us than for us to seek out a
suitable environment and adapt ourselves
to it.B
Dark Night of the Soul
A frater now addresses our Forum to say:
I am presently passing through the Dark
Night of the Soul. Quite recently, every thing
seemed to go wrong. Is this the consequence
of my experience?
What is the Dark Night of the Soul? It is
a term long used by mystics to indicate a
particular emotional and psychological state
as well as a personal test through which
every mortal passes sometime in his life. This
Dark Night of the Soul is characterized by
a series of failures; the individual experi
ences many frustrations. Everything he undertakes, even those activities with which
he is familiar, seems fraught with uncertainties and obstacles. No matter how he tries
or what knowledge he brings to bear, he
seems to be obstructed. Opportunities appear
to fade away when almost within his grasp.
Things he depended upon do not materialize.
Plans become static and are never consummated. No situation offers a solution or encouragement for the future. This period is
filled with disappointment, discouragement,
and depression.
During such a period, the individual is
sorely tempted to abandon his cherished
hopes and ideis and to become severely
pessimistic. The greatest danger is the inclination to give up all those things to which
he has attached high valu and importance
in life. He may feel that it is useless to maintain his studies, his cultural activities and
affiliations. If he submits to these temptations, he is really doomed. According to
mystical lore, this is the period when the
mettle of the soul personality is tested. Ones

true convictions, his strength of will, and his


worthiness to receive further illumination
are being tried. If one surrenders to those
conditions, then, although the frustration and
despair may lessen, he never knows the joy
of real accomplishment in life. Thereafter,
his existence may be mediocre and he will
experience no real peace of mind.
All of this is not a punishment imposed
upon an individual. It is not karmic, the
mystical teachings point out. It is a kind of
adjustment which one must make within
himself before he advances to a higher level
of consciousness. It is a kind of challenge,
a demand that one resort to introspection
and a re-evaluation of his ideis and his purposes in life. It requires one to reject super
ficial interests and decide upon how he must
use his life. It does not mean abandoning
his work or livelihood, but rather it means
the determining of his whole life. It causes
him to question what contributions in any
way he wishes to make to mankind. It
causes him to discover his weak and his
strong points.
Once the individual makes this self-analysis during the Dark Night of the Soul instead
of just struggling against the frustration, the
whole situation changes. Things improve.
There is a master y of the events which he
has decided upon as worthy. Eventually,
there comes what the mystics have long
termed the Golden Dawn. Suddenly, there
seems to be a transformation: He is now
ebullient with enthusiasm. There is an influx of constructive, stimulating ideas which
he finds he can convert into advantages in
his life. The whole trend of his existence
is promising. In contrast to the previous
conditions, his life is now truly golden in
the dawn of a new period. Most of all, there
is the illumination, the keen judgment, the
insight into himself and situations which
were not possible before.
Those who do not know of this phenome
non but who have yet persisted and overcome
the Dark Night of the Soul are mystified by
what to them seems an inexplicable trans
formation in their affairs. What is particularly strange to them is that they believe
some external forces or combination of cir
cumstances have brought about the change.
They do not realize that the transformation
occurs within their own psychic natures as
the result of their thoughts and will.

A reasonable question that is often asked


is, When does this Dark Night of the Soul
begin? At what age or period of ones life
does it occur? Usually it follows the end of
some seven-year cycle as 35, 42, 49, 56, 63,
etc. It occurs more often at the end of the
42nd or 49th cycle, rarely at 63 or beyond.
Another question asked is, How long does
it last? No one can answer that, for it is
solely individualistic. It depends upon how
one has lived, his thoughts, and his actions.
We repeat, the experience does not come as
a punishment for what one may have done
in the past but rather as a test of his worthi
ness to enter the Golden Dawn. Perhaps the
more circumspect the individual, the more
sincere he is in trying to attain worthy ideis,
the sooner the test of his determination and
real character comes through the means of
the Dark Night of the Soul.
How long does one have to endure this
experience? This also varies, depending up
on the individual. If he resists, if he does
not submit to the temptations to yield to the
inclination to abandon his worthy habits,
customs, and practices, the Night ends
sooner. If, however, he submits, slips into
deep despondency, and abandons his better
way of living, then the Night may continu
with varying intensity throughout his life.
It must be realized, we repeat, that this
is not an experience or a phenomenon that
befalls only students of mysticism. In fact,
it has no relation to the subject of mysticism
except that it is a natural, psychological, and
cosmic phenomenon. Mystics explain it;
others do not. Psychologists, for example,
will say that there is an emotional state, a
temporary depression, a mood that inhibits
ones thinking and acting, which accounts
for the failures and frustrations. They try
to find some thought, some subconscious repression, to account for this state. The fact
is, as said, that everyoneeven though he
may know nothing of mysticismnevertheless has the experience of the Dark Night.
Each of you knows people who have had such
a period in their life. Things seem to go
wrong no matter what effort is put forth.
Then, perhaps some time later, you have
learned that that person has become quite
successful, happy, and seems to be a transformed personality.
A condition with effects similar to those
of the true Dark Night of the Soul may be

brought about by an individuals own negligence and indolence. A person who is lazy,
careless, indifferent, and impractical will
bring about many failures in his own life.
He may bemoan his fate to others and, if
he knows anything about it, even claim that
it is the Dark Night of the Soul. But, actu
ally, he will know that the fault lies within
himself.
The difference between such an individual
and those who are really going through the
Dark Night is that the latter, at least at first,
sincerely try to meet every situation and
apply their knowledge before coming to the
realization that they are blocked by some
thing beyond their own ability. The lazy
person, however, always knows that he is
lazy, whether he admits it or not. The negligent person always knows that he has neglected what he should have done. The
careless one who is so by habit knows that
he fumbles and makes mistakes.X
Diet and Psychic Development
Does the habitual drinking of wine with
meis or too much eating of sweets, such as
cake, cookies, and candy, interfere with ones
intuition and psychic development?
Whether or not these acts are habitual
is not important. Habitual acts are not
necessarily negative. In fact, good habits are
the economy of life. Quantity is a more im
portant factor here. How much wine, cake,
cookies, etc., are being included with the
daily diet? It really is not easy to stipulate
what amounts are harmful. It only stands
to reason that a great deal of sweets will
raise the sugar level of the body and thus
bring about an imbalance in the metabolic
processes. Such injury to the body will affect
ones use of his intuitive and psychic faculties.
To experience mximum development in
these areas, a balance between the physical
and psychic systems is desirable. Anything
that upsets this balance inhibits psychic de
velopment. Negative conditions in the body
aggravate a persons mental state and are a
hindrance to his use of mental powers.
Over-indulgence in sweets is generally
conducive to physical conditions of a nega
tive nature and thus, indirectly, interfere
with ones intuition and psychic develop
ment.B

The Privacy of the Mystic


A soror, addressing our Forum, asks:
What degree of privacy may one have as
a mystic? If any one attuned with us shares
in all our thoughts, the situation could be
annoying, to say the least. I do not want
to share my sorrow with everyone. I feel
that these are things which I must overcome
and understand without bothering others. I
believe the same applies in reverse. I would
not wish to enter into all the suffering and
joy of other people. In this regard, how are
the monographs to be understood?
The whole matter resolves itself to what
is attunement. Let us use the example of
resonance, or attunement, in physics. Two
tuning forks, both having the same frequency of, let us say, 440 vibrations a second, are, therefore, in resonance. If placed
cise to each other and one tuning fork is
struck with a small mallet, the other then
may be heard and felt to be vibrating in
attunement even though they are not physically connected. The vibrations of the air
given off by the fork that was struck, coming
in contact with the second fork, cause it to
vibrate in sympathetic response because its
natural vibrations are the same.
Suppose, now, we slightly dampen, that
is, alter, the vibrations of the second tuning
fork. Then no matter how cise the first one
is to it or how hard we strike it, the second
one will not vibrate sympathetically with it.
It is because they are not in resonance or
attunement with each other. As human
beings, our thoughts often can and do bring
us into attunement with other persons having
a similar state of consciousness as our own.
It is a kind of telepathic communication.
This is, however, as many members and
students know, possible only under ideal
conditions. Merely by changing his thoughts,
an individual can place himself out of at
tunement with another with whom he might
ordinarily be in accord psychologically. We
know that if one is very objective in his
thinking, it is difficult for him to attune
with the subliminal, that is, the psychic, self.
We are told in the early degrees of our
teachings that we each have a guardian of
the threshold. The threshold in this sense
means the approach to the deeper levels of
consciousness, or our subconscious self. This
guardian is our innermost thoughts, the
principies to which we hold. It is the moral

convictions we sincerely wish to observe and


live by.
This guardian cannot be removed by the
thoughts of others. This fact has been
demonstrated in hypnosis. When the subject
has been put into a hypnotic sleep, the oper
ator may command him to perform some
act. Ordinarily, if the hypnotic state has
been properly induced, the subject will respond to the operators commands implicitly.
However, if the operator, for example, demands that the subject perform some act
which is in violation of his conscience, he
will not respond. The intimate, personally
arrived at decisions and accepted standards
of behavior implanted by the individual in
his subconscious are stronger than the suggestions being made by the operator.
If we have certain knowledge that we wish
to keep prvate and not communicate to the
minds of others and if such are related to
our emotions and feelings and are not a
casual interest, they are then part of our
inner self. The guardian of the threshold,
the psychic self, will set up a barrier that
will make it impossible for another to attune
himself with us so as to gain any cognition
of such personal and secret knowledge.
However, when we do attune ourselves
with another person, if he does not have
such feelings about his ideas, if he is not
truly in accord with them, it is quite pos
sible that we may gain an indefinite or vague
impression of them. However, we must not
presume, as has been said, that true psychic
attunement is a phenomenon which is easily
accomplished.
Occasionally, two persons are very much
en rapport, that is, without effort they are
naturally in attunement. This often occurs
between man and wife after a long and
happy marriage. In other words, just as one
is about to speak, the other frequently will
receive his thoughts in advance. In prac
tice, it is first necessary to find a level of
consciousness with which another person can
become attuned with us. This takes much
meditation and use of cosmic principies.
Think of each persons consciousness as be
ing like a piano keyboardeach octave a
different level of the stream of consciousness
that flows through man.
Each of two persons may ordinarily in
meditation function on different octaves of
this keyboard, that is, on different levels of

consciousness. As a result, there will then


be no harmony, no attunement of their
psychic sel ves. But through mystical exer
cises as taught in the Rosicrucian monographs, one can move the realization of
himself to different octaves along this
keyboard, that is, to higher levels of con
sciousness. Two persons, then, undertaking
this practice can ultimately find a level of
consciousness on which they are in accord.
The unusual experience of immediate
attunement which some persons have is due
to their levels of consciousness which happen to correspond naturally. To make this
point clearer, let us again allude to the two
tuning forks. Two forks may be so constructed that their natural frequency, that
is, their vibratory rate, is identical. Consequently, they will always be in resonance.
Conversely, two other tuning forks may be
of different frequencies and, therefore, can
only be brought into resonance by adjusting
a slide on each of them so that they have a
similar vibratory rate. With this under
standing, we may have no fear of violating
the prvacy of another through psychic at
tunement or having our own privacy violated.-X
Negative Thoughts
A soror from New York asks if it is pos
sible for a person to become depleted by
other peoples negative thoughts about oneself, particularly if he is somewhat negative,
in the first place.
Negative thoughts, like any thoughts, have
a characteristic frequency and are transmit
ted from the mind of the person who holds
them. These thoughts can be received by
other minds. If dwelled upon by the person
receiving them, they can amplify his own
negative thoughts and, certainly, bring about
a depletion in his vitality and influence.
Negative thoughts, however, as often explained in the monographs, act only against
the person who harbors them, who allows
them to stay in his consciousness. Negative
thoughts, like all negative things, have no
power of themselves. They cannot intrude,
unwanted, on another persons conscious
ness. As light dispels darkness, so positive
thoughts can dispel negative ones. One has
only to think and live positively in order to
avoid any negative thoughts affecting his
well-being.B

What Are Innocence and Guilt?


A frater, connected with a community
playhouse doing a play on the life of the
biblical character, Job, became interested in
certain theological implications arising out
of the script. As a result, he writes our
Forum: We have wondered about such
things as guilt; does it necessarily connote
moral turpitude and disobedience to divine
edict? Does innocence mean avoidance of
sin or is it merely a state of ignorance?
The analysis of guilt depends on its par
ticular relationship, that is, into what category it is placed. In a theological sense, guilt
is related to the violation of moral precepts.
Since moral precepts, in a religious sense,
are related to conceived divine edicts, such
guilt, then, consists of acts which are disobedient to the Will of God. Since moral
codes, however, differ with different theo
logical preachments, customs, and doctrines,
an individual held guilty in one sect for one
kind of conduct may not be considered so
in another.
There are, of course, those acts by which
one is charged with guilt because they are a
breach of man-made laws. A man may be
guilty of violating the laws of society, and
yet he may not be morally guilty. Accord
ing to his moral code, his religious beliefs
and practice, he may have committed no
crime. In ancient Rome, both the Jews and
the Christians were guilty of offending the
edicts of the Emperor and the Romn law in
regard to certain of their behavior. The
individuis, however, from their personal
point of view, their religious motivation, had
no sense of guilt or moral turpitude.
We can say that guilt can take two forms:
One, we may cali extemal; the other, in
fernal. Guilt externally means a violation of
an established rule as a code, whether of a
legal or a moral nature. Guilt internally is
the violation of conscience or the intmate
moral sense. At times, these two may correspond; that is, one who violates a civil
law may have a psychological sense of guilt
as well.
Conversely, one may commit an act that
subsequently brings him great remorse. He
feels a sense of guilt for committing the act
and yet there may be no prohibition in law
against it. For example, one may subse
quently feel that in a business transaction he
took advantage of an individual. Actually,

what he did may not have been a crime for


which he would be subject to any penalty
by a law of society. However, conscience, his
moral sense, charges him with wrongdoing
and he feels a sense of guilt.
There can be no personal guilt unless one
experiences it; that is, there must be a
breach of the moral code. A criminal is not
guilty unto himself unless he offends his
personal code. Obviously, some persons have
such a lack of the finer emotions and sentiments that they can commit what society
may cali heinous crimes without any sense
of guilt. It is reasonable, of course, that
society cannot establish a code of conduct
based on the personal conception of right
and wrong of each individual. It must devise
a norm, a certain standard, which would apply to the majority. All who deviate from
that standard must be considered guilty,
whether the individual considers himself so
or not.
Are men born guilty? Christian theology
has expounded what it terms the original
sin from which men must be redeemed be
fore they may have salvation. Most enlightened mystics and moral philosophers have
inveighed against any innate sin or guilt.
A person cannot be guilty unless he experi
ences it inwardly or unless he outwardly
violates a law out of which a guilt is said
to arise. One who never in his life violated
a law, consciously or in fact, cannot justly
be condemned. But such condemnation is
actually being done in connection with the
doctrine of original sin. To impose the actual
or imagined sin of the human race upon each
newborn babe is hardly indicative of the
divine love and justice which is attributed
to God.
Sins primarily have a religious connotation.
A sin alludes to an act in violation of a
religious fat or decree. Man can only be
guilty of a sin if he recognizes the principie
upon which it is based. There are what have
been declared to be natural or mortal sins.
They arise from those acts to which men
are subject by tradition, custom, and reason
as human beings. However, enlightened
views, extensive education, and changes in
moral vales or their interpretation have
come to abolish even a number of those acts
which have been accepted as mortal sins.
It has long been expounded in certain
religious doctrines that it is a moral and

mortal sin for man to deny his soul. By


this is meant that man should believe and
abide by the conception that there is implanted in him a divine element called soul.
Today, several philosophical systems and
schools of psychology do not accept the notion of a supernatural element called soul in
man. Rather, they explain that those quali
ties or states which man attributes to soul
have a wholly psychological and physiological basis. To the orthodox religionist,
such thinkers are sinners; but the thinkers
do not have a sense of guilt. They have no
awareness of any wrong that they have committed. They feel justified in their sincere
search for the truth of mans emotional and
moral impulses rather than in accepting a
traditional idea of soul, regardless of how
sacrosanct it is.
Are men born innocent? The answer must
be yes if we rationally consider the nature
of innocence. One not aware of the vales
of human conduct cannot differentiate be
tween right and wrong. One who knows no
wrong is innocent of personal wrongdoing
even if he violates a law. Technically, of
course, such a person may be guilty. How
ever, in conscience, intimately, morally, he
is not guilty. A child has to learn first
that certain behavior is designated as good
or bad. If he personally accepts certain acts
as bad and then commits them, he is guilty
morally as well as in fact. If one, however,
cannot or will not in honest conviction accept
an act as wrong and commits it, he is guilty
only by that code but not in a moral sense.
The Christian martyrs who were burned at
the stake or otherwise executed for their
beliefs were unto their own conscience inno
cent. They consciously attached no wrong
to the acts for which they were condemned.
They were guilty only in the eyes and minds
of the society which executed them.
This engenders the speculative question:
Is one right in defying the accepted moral
or civil code just because he is not personally
in accord with it? This again reverts to the
problem of whether man can allow his per
sonal conscience at all times to be his guide.
If he did, we would have no organized so
ciety. If, however, one sincerely believes
that a particular custom or legislated law is
wrongeven if it has general acceptance on
the part of othershe must attempt to prove
the ground of his viewpoint to others. In a

spirit of tolerance, he must allow others the


right to their expression. He should then try
to convert them by proving the rectitude of
his own beliefs. A mere defiance of the rules
of society because one is not in agreement
with them, as is so often seen today, is a
destructive and unjust attitude. If one can
not prove that he is right, then he has no
right to impose his opinions or beliefs on
others.X

Curbing the Appetites


Human sexual relations offer a continuously perplexing behavior pattern to the
average person. Few are ever satisfied that
there is a simple answer. A member became
even more confused after reading two articles
in different magazines, one, entitled, Extramarital Relations, stating that there is noth
ing cosmically wrong or immoral in sexual
relations . . . to continually oppose any
natural desire results in frustration . . .
the other stating that, from the most rigid
mystical interpretation, sexual relationship
should be abstained from except for the pur
pose of the conception of a child.
Sex is an appetite, like hunger. Its function, like hunger, is to perpetate the species.
Man keeps alive by eating and he reproduces
his kind through sexual relations. Both are
purely normal functions of the body. Experi
ence and time, however, have taught man
to curb his appetites for his ultmate good.
He found that appetites can destroy. Yet
greed, lust, and gluttony have accompanied
the unsatiable appetites of men and women
throughout history. Overeating and unbalanced diets have caused illness and death
the lust for food has caused wars and bloodshed; famines and pestilences have resulted
for those forced to grub for food.
Sexual abuses and promiscuity have
caused illness and injury to untold numbers
throughout history. The accompanying fam
ily problems have brought misery and
discontent to millions more. The natural
difference in the sexes is perennially the
basis of misunderstanding in domestic affairs.
Thus satisfying these appetites is not simply
a matter of eating and sleeping together.
There are countless ramifications to be con
sidered before any final answers can be
given.

represent the dual nature that exists in all


cosmic manifestations. They are both part
of the Whole, or Divine essence. Either can
assume precedence for a time if man allows
a temporary imbalance between the two
natures. A precedence can be taken by mans
spiritual nature, as well, and will similarly
cause a state of imbalance.
Balance is just thata balance of the two
aspects of beinga bringing together of
physical and spiritual forces into a harmoni
ous manifestation.
Why the physical aspect seems to take
precedence over the spiritual more often than
not is likely due to mans strong orientation
to objective impressions. His physical sense
organs bring impressions without effort.
Objectivity is ever present. On the other
hand, it requires concentration and effort to
supersede these impressions with thoughts
and concepts of a spiritual nature. It re
quires reflection and introspection.
The physical nature of man is also mortal.
It cries out for the necessities of survival.
It demands and needs attention. Therefore,
it is constan tly demanding, and man con
stan tly seeks to meet its demands.
The spiritual nature of man is immortal.
It is positive and self-sustaining. It does not
cry out for attention. It is thus neglected
in the amount of attention it receives. Man
must make an effort to have it express itself.
He must establish behavior patterns and
habits that are conducive to spiritual ex
pression. He must bring about a balance in
his own expression, else the physical nature
will take precedence in his behavior.B

We have learned that good health demands modera tion in our eating habits. The
welfare of society depends upon our appetites
being curbed to the extent that all mouths
are fed. We have learned, also, that sexual
promiscuity endangers the health of the indi
viduis participating.
Sexual relations cannot be considered
apart from their effect on the mental and
emotional health of marriage partners and
the family. Where sexual relations tend to
disrupt the physical or mental health of an
other, they are cosmically wrong. The act
itself is secondary to these considerations.B
Mans Dual Nature
A soror asks: Why, if man is dual and
infused with Divine Consciousness, is it that
at many times the physical body takes precedence over his spiritual nature?
Duality of being is a basic part of Rosi
crucian philosophy. Its full implications,
however, are not always realized by the
member. A dual nature means in this case
a system of positive and negative forces of
equal strength and purpose. The dual po
larity of being gives rise to motion, or a constant flow of energy from one pole to the
other. These poles must be equal in order
to maintain balance. If one were greater
than the other, there would be no balance
and no order. Duality is the divisin of the
One into two aspects, an equal divisin that
retains the balance of the Whole.
Thus the physical part of man is an aspect
of being, as is the spiritual part. These forces

INTERNATIONAL ROSICRUCIAN CONVENTION


July 12-17, 1964
Rosicrucian Park - San Jos - California - U. S. A.

From
The Far
Corners
of the
Earth .

Hee *R<vie 07tca<svie


E G Y P T IA N S C A R A B S
CANDLE SN U FFER S
Snuffing candles mystically symbolizes the merging of their flames with the energy of light everywhere. Handsome imported brass. Length, 12
inches.
Only $1.85
(13/9 sterling)

T h e W orld3s First Jewelry

Direct from Cairo, Egypt, we have re


ceived an unusual collection of scarabs
of different designs and inscribed with
strange hieroglyphics. They are excellent for mounting on rings, brooches,
bracelets, or as watch fobs.
Each, only 85tf
(6/3 sterling)

M Y S T IC T E M P L E L A M P S
Special arrangements have been made
in Cairo to have some of the mystic
temple lamps of Egypt made available
to members. Handmade by craftsmen
of a centuries-old art. Handblown glass
and solid brass. Total hanging-length,
22 inches.
Price includes postage. Each, only $7.50
(2/14/9 sterling)

1...
IN D IA IN C E N S E
This incense is Alankar . . . it means spiritual omaments or the inner jewels of virtue such as charity,
devotion, and love.
Each package of 20 sticks will burn for hours.
Sealed in a metal tube.
20 sticks, only $1.75
If desired, a chrome-fmished holder,
as shown at right, can be had for
but 50^ additional

Send orders and remittance.s to:


ROSICRUCIAN SUPPLY BUREAU

Rosicrucian Park, San Jos, Calif. 95114, U. S. A.

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

L I T H O IN U . S

(12/9 sterling)

June, 1964
Volum e X X X IV

No. 6

FORUM
A privte publcation
for m em bers o f A M O R C

Where Mystics Dwelt


In a regin of Switzerland that
is covered with dark and myste r io u s fo r e s ts , sta n d s th is
house, the birthplace o f Theophrastus von H ohenheim , renowned as Paracelsus. The massive structure in the f oreground,
spanning the turbulent Etzel
River, is known as Teufelsbrcke (T he Devils B ridge).
It was in this atm osphere that
the R o s ic r u c ia n M a ste r and
great physician spent his solita r y y o u th in th e f if t e e n t h
century.

Greetings!
V

DOES CHARM REPRESENT


Dear Fratres and Sorores:
Does an attractive personality, one which
is apparently charming and has what is
termed a magnetic attraction signify great
spirituality? There is not necessarily a relationship between such a personality and one
having moral sense and spiritual evolvement.
Many a rogue who has deceived persons and
been unscrupulous, morally and ethically,
has had a pleasing appearance, a congenial
manner, and a certain physical charm.
The individual can draw a mask over his
true personality and motives. He can enact
a role that is quite different from his true
self and intentions. Many have a complete
control over their emotions. We do not mean
that they are stoic and exhibit no emotional
responses. We mean, rather, that they can
portray the particular emotions which they
wish to express just as one might put on a
costume to represent a certain personality.
It is true that the person who is guided
inwardly by spiritual ideis and who has a
correspondingly highly developed conscious
ness will exhibit characteristics of this de
velopment. However, these indications are
more subtle. Often they are merely psychically apparent and are not displayed in a
prominent, objective wa}^. Such a person is
usually humble, never boisterous; he is
friendly but does not intrude in his conduct.
He may even be physically unattractive but
have a kind of beauty difficult to describe.
Not what he says but something in the tone
of voice seems to instill confidence. He is not
necessarily vivacious or glamorous; yet one
likes to be in his presence, for it conveys a
feeling of assurance and security.
A healthy body and mind, to use a common but nonscientific term, conveys a kind
of animal magnetism. A vigorous, dynamic
person has a contagious spirit about him that
attracts people. The psychological fact is
that such a person stimulates others emotionally. They derive a kind of satisfaction
from him, being moved by his words and
their electrifying action. Man is a gregarious
animal to a great extent; that is, he is in-

INNER DEVELOPMENT?
clined to be a group person. He has what
is called the herd instinct. Consequently, he
is inclined toward those whose personalities,
physical and intellectual qualities, move to
action, to that action that he might not him
self ordinarily take.
There is a kind of mass hypnosis that such
charming personalities induce in others, consciously or unconsciously. Many of the
worlds ruthless, selfish dictators have had
just this kind of psychological effect on per
sons around them or even upon the populace
as a whole. The personality which they
display may be termed contagious in influencing people. It becomes an irresistible
suggestion to act in whatever way the per
sonality determines.
For example, it has been said that Hitler,
notwithstanding diabolical acts which he exe
cuted or permitted against humanity, had a
fascinating effect upon those in cise association with him. It is related, even in Germany, that in certain of his emotional moods
he appeared charming and had a magnetic
personality. More or less the same account
has been related about such persons as
Mussolini and Stalin. Howrever, sensitive
persons in the presence of such individuis
(even when the latter are in their more con
genial moods) wrill feel repulsed by them. In
other words, the sensitive person is psychically able to perceive the auras of these people
and their true psychic selves even when their
outer or physical aspects do not manifest or
agree with the true inner state.
We are certain that everyone has had the
experience of an undefinable dislike, even a
feeling of revulsin, for a person who outwardly, in appearance and manner, is charm
ing, smiling, gracious, and courteous. At such
times, we have all felt a sense of guilt, of
personal shame for our feelings since they
seemed to be groundless and inconsistent
with the obviously pleasing personality of
the other. This was due to a conflict between
our subconscious and objective selves. On
the one hand, we wrere experiencing subconsciously a true discernment of the person-

ality; on the other, we were experiencing


objectively a false impression. The person
ality was not false in appearance but false
in truly representing the real self of the
person.
How, then, it may be asked, are we to
know the personality of an individual so as
to be able to rely on it? Are we to be suspicious of every charming person, feeling
that he might be perfidious behind the front
that he exhibits? There is a way of learning
the truth, but it requires more or less ideal
conditions to detect it. The true personality
cannot always be easily discerned by every one. As said, such true personality is much
more subtle than the objective manifestation.
So-called charm, physical magnetism, and
attraction are strong stimuli. They are im
mediately realized by us objectively, and
they have an intense impact upon our own
emotions. For example, we can easily see
an infectious smile, hear a stirring laugh,
notice the vitality and quickness of move
ment of a person, and appreciate his witty
remarks and alacrity of mind. If we are
constantly subjected to such a barrage of
activities and emotional stimuli, we may
not know unless we are psychically sensitive whether these are true symbols of a
noble personality or not.
It has often been said that there is a
vast distinction between acquaintances and
friends. True friends, and this also applies to
true spiritual personalities, must grow upon
us. Simply put, one must be around them
in various circumstances for some time. The
human aura is affected by the play of the
inner emotionsnot the outward symbols of
them. A person cannot continuously enact
a role. There are moments when the mask
will be down and the true personality will
manifest itself. This manifestation may not
be in any words said in anger or obvious
immoral behavior, but it may be found in
the subtle radiations of his aura which will
be detected psychically at that moment. From

such a contact, you will immediately know


that the personality displayed is either genuine or false and that subliminally you are
experiencing the real self.
It is, therefore, advisable not to suspect
everyone who is charming and possesses a
magnetic personality of being otherwise.
But it is also advisable not to become too
deeply involved in a personal way until
something more convincing than first impressions or behavior of an individual is
evident.
Fraternally,
x
RALPH M. LEWIS,
Imperator
The Meaning of Duty
Many members of this organization are
concerned not only about their personal
evolvement but also about their behavior
in the process of evolvement. We are taught
in accordance with the principies that constitute the basic Rosicrucian philosophy that
mans life is influenced by the law of karma.
That is, he reaps what he sows. Therefore,
each intelligent member of the organization
wishes not only to evolve the possibilities
of the moment to the mximum, but to behave in such a manner that what he sows
will be productive. He wishes his harvest to
be a worthwhile achievement that will bring
him a step closer to the attainment of Cosmic
Consciousness and psychic development.
If man is to accomplish these ends to a
certain degree within a lifetime, he must
have certain standards by which to measure
his progress, a basis that will indicate the
direction in which he is traveling. Just as
mileposts on a highway indicate ones prog
ress from one point to another, so Progres
sive understanding of the laws of karma are
mileposts that enable him to apply his
knowledge to attaining the ultimate aims and
ends that he has in mind.
What this behavior is, is summarized substantially in a common concept defined by

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the word duty. Duty is probably a misunderstood concept because it can be interpreted
in so many different ways, and, furthermore,
it is subject to interpretation that permits it
to be put aside pending clarification or a
desire for a better understanding. Also, there
is a tendency on the part of all human beings
sometimes to believe that duty is substantially the obligation of someone else rather
than their particular obligation. For that
reason, we might find it worthwhile to direct
our attention to the meaning of the concept
of duty. In our analysis or discussion of the
subject, we can hope to orient ourselves bet
ter in relationship to the obligations and
desires which we have as individuis.
Duty is a difficult word to define since
each individual interprets his own obliga
tions and duties somewhat differently. As I
have already intimated, our tendency is to
be more harsh in our definition of duty for
others than for ourselves. Since duty is a
relative term, definition can only elabrate
upon its meaning rather than isolate it. Gen
erally speaking, duty is that which a person
is bound by moral obligation to do or not to
do. It may be defined in another way by
saying that it is the moral obligation in itself.
We must bear in mind, whenever we discuss morality, that life as a whole has both
its privileges and obligations. We are some
times so concerned about obtaining our privi
leges that we forget our obligations. Just as
the law of karma is exemplified in the law
of what we sow, so shall we reap; so we
might say that this same law is exemplified
in the simplicity of the idea of give and take.
We receive life, and we are placed in an
environment for the maintenance of that life.
We are obligated to preserve and attempt to
evolve the circumstances that will bring that
life to its ultimate perfection. Here we see
the operation of the same law that is con
sidered the law of karma. That is, we have
privileges, and we have obligations. Some
times, we belittle the privileges. We feel
that we would be just as well off, if not bet
ter off, if we were not given the privilege
of life. We sometimes resent it. Some resent
it to the point of wanting to eliminate either
themselves or the life of someone else who
may, they believe, be interfering with their
own.
Whether we always freely admit it or not,
life in itself is a privilege. It is also our

privilege to be able to draw upon all the


knowledge and experience that can come to
our lives or which we can contact in order
to improve the circumstances under which
we live and, in the broad sense, evolve from
a state of imperfection toward a state of per
fection. When perfection is reached, then
the moral obligation will be eliminated.
There will be no duty in a state of perfec
tion because all actions, all thoughts, will be
of such a nature that they will not require
a constant reitera tion or reminder of obliga
tions other than the state of perfection itself.
The moral implications of duty are of
course as vague, insofar as definition is con
cerned, as is the concept of duty itself. Here
we are simply using different words to
attempt to define or limit a moral concept.
Generally speaking, a moral obligation is the
concept of that which is sanctioned by or
operative within ones conscience or ethical
judgment. That is, moral obligation is per
sonal in that it should spring from our own
judgments. These judgments should be based
upon our knowledge and experience. For
example, it would be immoral to take property belonging to someone else because it is
the privilege of each of us to use certain
properties. To interfere with anyone elses
use of the properties which they have made
an effort to utilize, control, and direct is to
interfere with the privileges of another.
Our obligation is not only to evolve our
selves but to carry out that evolvement in
such a manner that it will not interfere with
the privileges of another individual. Here
is another subtle way in which privilege and
obligation are interrelated. We are given
certain privileges. We assume certain obliga
tions, but within the privilege-and-obligation
concept itself is also the fact that we are soeial
beings and that everything we do that is
directed toward our own evolvement must
at the same time not be directed in such a
way that our actions interfere with the
evolvement of anyone else.
Duty, then, is the moral obligation we
have to utilize our privileges and to assume
our obligations. The complaint in the mod
ern world today of almost every employer
is the problem of convincing the employee
of that employees obligations. In payment
for services rendered, it is presumed that
the individual who works is one who will
obligate himself to carry out that which his

employer wishes to have executed. This is


an important phase of our lives because un
less we respect the privilege of the individual
to carry on his work and obligate ourselves
to the agreements which we assume, we are
falling short of duty.
Duty in the cosmic sense far exceeds duty
in our daily life. As I have already inferred,
duty in a cosmic sense is closely bound to the
law of karma. Duty is our responsibility to
live so that each step we take is upward, and
it is a part of the process of evolvement and
personal evolution for us to discover exactly
what the bounds of duty are. If duty and the
relating moral obligations could be written
down as a code as are man-made laws, then
man would have no reason to live. There
would be no necessity for him to be incarnated into the physical status where he now
finds himself.
Man has to explore the world of duty, and
he has to learn through trial and error or
by the development of his own intuition what
his privileges and responsibilities are and
what his duty is toward others and himself.
In this way, he gains not the limited moral
precepts that might be written by man in
his philosophies, religions, and political sciences; but he learns a greater, a broader con
cept, one which we can define by no other
word than cosmic.
Cosmic duty is mans awareness of his
place in the whole cosmic scheme. It is the
gradual evolvement within his own mind of
those thoughts and ideas that will direct him
toward fitting himself into the picture of the
cosmic whole. Only when man relates duty
to a number of lifetimes rather than to his
behavior toward his fellow men, his job, or
his earthly existence will he be able to reincarnate at points of development and within
areas of environment which will give him
more opportunities and greater possibilities
for growth than those which are his at the
present time.A
Cosmic Goals
A frater asks: What are we really working toward in life and what are our chances
of getting there?
If happiness is defined as a pleasurable
state, then it can truthfully be proposed that
happiness is the summum bonum of lifethe
ultmate goal of human endeavor. What
other goal can man seek? What can be more

desirable than that? If you say wealth, or


spirituality, or health, or long life, or true
friendsto what end do you seek them? Are
they not desirable because they will give you
happiness, the peace of mind that surpasses
all understanding?
Try to analyze each desire you have had.
Ask yourself why you had the desire, what
you hoped to gain from it. Always, you will
come to the conclusin that you hoped the
satisfaction of that desire would bring you
pleasure.
Rosicrucians in their metaphysics identify
this longing as mans search for harmony
with the Infinite. In this, we conceive the
Infinite to be a vital principie imbued with
motion and dual polarity. This motion and
dual polarity set up certain requirements for
all components of the Infinite. If man, as
a component, meets these requirements in
his daily affairs, he experiences harmony, or
sympathetic attunement, with the nature of
the Infinite. If he fails to meet these require
ments, he is temporarily out of step and ex
periences disturbance and uneasiness in his
affairs.
When man is disturbed, it is natural for
him to seek the most apparent means of reestablishing balance. Often this is only temporary and no solution at all. For example,
if he finds himself financially embarrassed,
he may seek to borrow money to pay off a
debt. This may lead to more borrowing to
pay off the previously borrowed amount, and
so on. People in financial straits have usually
overstepped themselves. They have upset
the balance of income and outgo. Their first
step should be to bring the situation back in
balance by curbing the outgo; then to try
to bring back real income in some way as
opposed to borrowed income. Easier said than
done, true, but nevertheless in most cases the
necessary thing to do.
People with health problems will often
live with temporary solutions such as pain
killers or stimulants rather than to go to the
heart of the problem, which may be overeating, poor diet, lack of exercise, or negative
mental states. Complete loss of reality in
some spiritual exercise is also a shortcut to
happiness and ends only in temporary
pleasure.
Man will seek that which to him gives a
sense of at-one-ness with his environment,
with the life around him. He can do this

only as he adjusts his thinking and behavior


to the requirements of motion and duality,
the two dynamic factors of life.
What are the requirements? First, that
work and effort be exerted to keep up with
the motion and change of life. There is no
sitting back, no stopping. Mentally and
physically, each day requires man to adjust
himself to new demands. He must pursue
life; and the more he enters into the spirit
of the pursuit, the more will he find himself
in step with it and experience a sense of
harmony or at-one-ness with the Infinite
happiness.
Second, man must appreciate the presence
of opposites in his environment, the mani
festation of dual polarities. He must appre
ciate these as simply two aspects of a single
nature rather than as opposing forces at war
with each other. Sharing viewpoints, compromising, co-existing, giving; these are all
part of living with duality.
The motion of life is a flow from one
polarity to the other. Man is constantly sub
ject to this flow, and the resulting sense of
opposition it brings, as he is brought into
contact with different viewpoints, is his most
frustrating experience.
Have you ever noticed in your own experi
ence how your point of view has changed
radically from one extreme to the other on
certain issues? Have you noticed that after
you finally decide to compromise your viewpoint and go along writh others, they suddenly
change to yours? Nature simply will not let
its delicate balance be upset!
This is why there can be a so-called law
of averages. This is why psychologists stress
that in order to get people to work with you,
you should first work with them. This is why
in every group you will always find dissenters, people taking the opposite point of
view. This is why the world is divided. If
East and West ever get together, there will
be another split between Northeast and
Southwest or North and South, or some other
combination of halves. Husbands and wives
often find themselves in this predicament as
well. As surely as one capitulates to the
others wishes or point of view, the other
reverses himself.
There is no ending this motion of life
the underlying cause behind this phenome
non; but like all natural phenomena, there
is the possibility of adjusting ones thinking

and behavior to it, learning to live with it,


and, as good psychologists do, employing it
to your advantage and well-being.
Remember that there is but o n e a b s o
l u t e which incorpora tes all phenomena,
whether today we cali it bigotry and tomorrow, justice; whether today it is murder, and
tomorrow, survival; whether today it is work
and tomorrow, play; whether today it is right
and tomorrow, wrong.
For happiness, man must appreciate other
points of view: He must look at opposites as
necessary to the mechanism of life; he must,
indeed, invite other points of view into his
consciousness. In this way he most nearly
perceives life in its totality, and from this
totality he is better able to judge and master
the elements of his environment.
As Rosicrucians, we subscribe to the cos
mic viewpoint that all separateness is but an
illusion; that all things are part of the o n e .
The more we learn to live this philosophy
and apply it to our prejudices and narrowness, the more will we be in step with life
again and enjoy her unbounded pleasures.
Pleasure, or happiness, should be mans lot
from pole to pole, no matter where he stands
in relation to the motion of life. Whether
hes up or down or in between, he has the
potential for happiness in each sequence of
the eternal cosmic plan.B
Who Answers Our Prayers?
It has been asked: If we do not accept
the idea of a personal God, a kind of anthropomorphic being who watches over the af
fairs of human beings, who or what is it that
answers our prayers?
As we have had occasion to state in our
Forum previously, prayer is an appeal. This
appeal can either be vocative, written, or
even presented by symbolic gestures. From
a psychological point of view, a prayer constitutes recognition of a transcendent power,
a supernatural intelligence that can respond
to the appeal. If this conception were not
held, obviously most persons would not pray.
The average prayer, if analyzed, is found to
be quite humanized; it anticipates a con
sideraron of its content by a kind of judicial
mind, that is, a divine judge. The average
religionist, through a theistic belief in a per
sonal God, expects his prayer to be heard,
or to be consciously known by such a God,
whom he desires to act upon it.

How a deity can know and deliberate upon


the multitude of prayers or appeals offered
by men in their respective faiths is rarely
reasoned upon. The incongruity of such a
belief is that men in one sense attribute to
their God certain humanlike qualities; He
listens, hears, sees and feels, on the one hand.
Yet, on the other hand, he is imagined as
having certain other unhumanlike propensities, such as an ubiquitous awareness of what
all men everywhere are doing!
It is not our intention to deny the right
or even to question the plausibility of the
beliefs of those who have a theistic conception of God. In fact, millions of such believers will testify that their prayers have
been answeredwhich, to them, is a substantiation of their belief and an example of
a theurgy. However, there are multitudes
of others who do not adhere to a belief in a
personal deity in the strictly theistic sense.
They have varying metaphysical or mystical
conceptions. For example, there are those
who consider the Cosmic a matrix of laws,
that is, a system of harmonious forces and
phenomena out of which all things have
their existence. These lawswe cali them
that because of their uniformity of applica
tionwork impersonally for every one. To
the extent that the person can bring himself
en rapport with these phenomena, he is
helped.
Equally sincere and devout in their be
liefs, these believers do not hold to the notion
of a divine intervention. They conceive that
the laws are eternal and immutable and that
there are no exceptions to them. They fur
ther believe that man can be enlightened,
illuminated by bringing his consciousness in
to attunement with this cosmic order. Such
attunement may give him a new puissance,
the capacity to understand and to surmount
his difficulties.
Such individuisand each will know
whether he falls into this category or not
believe that the mastery of life is a human
and not a supernatural responsibility. This
does not mean that man is limited to his
common reasoning and judgment in all cir
cumstances and incidents that challenge him
in life. They contend that through such at
tunement man can draw to himself the
needed moral and physical strength and
often the visin by which he can remedy his
condition. In other words, those who think

in this way feel no more isolated, detached,


or destitute with respect to a source of help
than does the theist in his prayer to a per
sonal God.
There are metaphysicians and in many
cases mystics who also pray in this manner.
The psychological basis of their prayer is
different from that of the theist. They do
not think that their prayer is being heard,
that their individual words are being deliberated upon by a divine intelligence. To
them, prayer is a means of apotheosis, that
is, a kind of absorption of their consciousness
into the greater cosmic order. As a result
they are imbued with greater psychical, in
tellectual, and physical powers. To them,
prayer is a kind of ritual by which, perhaps,
they will receive a charisma, a kind of cosmic
endowment. This endowment is not a spe
cial, purposeful acknowledgement of their
prayer, but rather that through the channel
they have made for themselves, there will be
a cosmic effusion into their being.
Do such persons always have success with
their prayers? They do not. The same must
likewise be said of the theists praying to a
personal deity. The motive behind the prayer
is often not possible of realization, whether
considered from the theistic or pantheistic
point of view. A Divine Intelligence, as we
mortals think of it, could not reasonably con
cede to every human appeal in prayer.
Naturally, this would be because many such
human requests would be of a nature contrary to the moral precepts expected of such
a Divine Being. Likewise, from the panthe
istic or metaphysical view, many human
prayers would be contra to the cosmic har
mony from which the individual sought enlightenment.
The modern psychologist, who approaches
the subject of prayer exclusively from the
scientific point of view, also finds it has
many advantages. Such scientists, of course,
cannot accept an anthropomorphic deity, a
supernatural intelligence that will respond
to the appeals of humankind. They may
even doubt that there is a harmony of high
er, impersonal forces and powers with which
the human consciousness can attune, as the
metaphysicians and many mystics believe.
However, such a psychologist does contend
that prayer gives the individual a deeper
insight into his own subconscious self, that
prayer has the function of integrating the

aspects of self, bringing the objective self


and certain of the emotional states of the
subconscious into a more harmonious in
tegraron.
Psychologists contend that the individual,
through such profound meditation as sincere
prayer, momentarily confronts his whole
self. He realizes certain aberrations in his
own thinking and conscious activity. Likewise. he gives expression to feelings and in
clinations which he may have repressed.
Simply stated, the individual gives his psy
chic self the opportunity to function more
fully.
Psychologically it is held that prayer acts
as a kind of mental and emotional catharsis.
It purges the individual of many doubts,
strengthens his morale and, all in all, fortifies himhelping him to conquer fears and
to remove obstacles to which he may have
submitted previously. It provides him a per
sonal peace and reassurance, such as external
counsel often fails to accomplish. It is for
these reasons that psychologists, who themselves may not accept the common notion
of the function of prayer, will, nevertheless,
suggest it for persons who are troubled in
mind, recommending it for personal relief
and as a healing factor.
From this brief outline of the valu of
prayer, one can see that it is not really im
portant what the individual believes regard
ing the mechanics or function of prayer. He
may make his choice according to his own
beliefs and convictions. The fact remains
that prayer results in benefit to the indi
vidual even if not in the exact manner he
anticipates or desires.X
The Tobacco Question
It is possible that the year 1964 will go
down in history as the year of the great
tobacco controversy. The question of the use
of tobacco is not new to the pages of the
Rosicrucian Forum. I have looked back
through the index of the Forum, and I find
that the subject of smoking and the use of
tobacco has been touched upon a number of
times in past issues.
Many who are past middle age will re
member that at the turn of the century and
the years that followed there was consider
able controversy at a moral level regarding
the use of tobacco. For some reason not
exactly clear to me now, the moral consider

ation seemed to be the most outstanding. I


can remember in my childhood that the use
of tobacco was considered by my family and
the intimates of my family as one of the most
serious sins possible for a human being to
commit.
Short of a direct violation of the Ten Commandments or absolutely ignoring the basic
principies of the teachings of Christianity.
particularly as they were interpreted by the
church in which my family were active
workers, smoking was the most deadly sin,
except possibly the use of alcohol. The moral
and religious issue on the use of tobacco,
as it existed at that time, made a profound
impression upon me. Up to the age of
sixteen, I was of the firm belief that to
smoke a cigarette was a sure and permanent ticket to hell. It was my instruction
and belief that a cigarette smoker could not
go to heaven, that he would be eternally condemned by God to the flames of hell.
Such a moral issue has caused anyone who
has been exposed to it to question throughout
his life the use of tobacco. I do not any
longer share the belief that a moral principie
is in any way involved in the question of
smoking; but, nevertheless, that early training during the first sixteen years of my life,
which impressed upon me time and time
again the sin of the use of tobacco, cannot
be ignored. It is so intrenched on my sub
conscious mind that I will never be completely rid of the concept.
However, one factor caused me to change
my early point of view. Although tobacco
was not used in my family, it was interesting to me to observe that an nele, who
evidently was not of the same religious
convictions, smoked incessantly. Even more
interesting, his sons, my cousins, did not
smoke. I was rather at a loss to reconcile
this example with what I had been taught.
Here was a good familyas good as we were,
at leastwhose head was a constant tobacco
user; yet the rest of his family did not become smokers. Both my brothers and I became cigarette smokers. That my cousins
did not is an interesting commentary, which
I do not attempt to explain.
When I first joined the Rosicrucian Order,
I must still have felt the moral stigma which
I had been taught was attached to the use
of tobacco. As a Neophyte, I wrote to the
organization asking for a statement of the

Orders opinion on this subject, and I re


ceived a courteous reply from a member of
the Department of Instruction. He informed
me that the Rosicrucian Order did not consider the use of tobacco to be a moral issue
and that the decisin as to its use should be
left to the individual. This policy has continued and, as far as I know, will continu
to be the principie upon which the Rosicru
cian Order will comment on the subject of
smoking.
The emphasis in 1964 concerning tobacco
is on physical health rather than moris. It
is almost incredible to believe that two of the
greatest nations in the world, England and
the United States, should have devoted time,
money, and the work of government authorities to study this problem and that both
should have come to the same conclusin
that smoking is a health hazard and that
there are very important indications, al
though lacking absolute proofs, that smoking
has a contributory effect particularly upon
cncer of the respiratory system and upon
heart disease.
In addition to the moral implications of
smoking, it was stated when I was young,
that smoking caused tuberculosis. My mother
and father assured me that not only was the
smoking of cigarettes a sin, but that everyone
who smoked would eventually develop tu
berculosis.
They also said that it would stunt my
growth. Incidentally, by the time I was
twenty-five, I was over six feet tall and
weighed two hundred and twenty pounds,
and I did not develop tuberculosis. Consequently, the moral and health implications
held up to me as reasons for not smoking
had very little effect upon me. At about
sixteen years of age, I started smoking, and
I smoked almost continuously for forty
years with very few interruptions. The interruptions were temporary. As Mark Twain
stated, he could stop smoking any time; he
had done it hundreds of times during his life.
Some time ago, I quit smoking. It was
before the present controversy reached its
height, and my reason for discontinuing
smoking had no direct relationship to the
present cncer scare although in view of the
publicity given to it, it may have affected
me unconsciously. I had a more direct reason that is unimportant to these comments.
What is important is that now as a non-

smokerat least temporarilyI have been


able to observe this controversy on the pres
ent health hazards of smoking as a bystander
without a particular prejudice. I have no
ticed that some people have tried to quit
smoking. Others have ignored the news. Still
others have read the reports carefully and
worried about them. Some have simply quit
reading and thereby tried to shut their minds
to the controversy, just as an ostrich is supposed to hide its head in the sand and believe
that it is safe from pursuers.
Regardless of what may be ones opinion
concerning the question of smoking, either
from a moral or from a health standpoint,
the ultimate decisin is going to have to be
reached by the individual. I am of the opin
ion that there are many other habits which
may be just as bad as smoking that have not
had the research, expenditure of money, and
publicity. I personally know of one indi
vidual who condemns smoking and has done
so for many years; yet he drinks from fifteen
to twenty cups of coffee a day. I seriously
question the right of that individual to judge
the habits of other people, regardless of what
those habits may be.
We shall not know the ultimate answer
to this question for some time. Speaking for
myself, as I stated, I have not used tobacco
now for some months. It has been long
enough for me to have lost the taste for it.
I no longer unconsciously reach for a cigarette after finishing a meal. In other words,
for the time being, I am free of the habit
although I have made no promises or guarantees that I will never return to it. I cannot
say that I have gained in any way. Nega
tively, I find that I am more nervous than
I was when I smoked. Smoking would seem,
therefore, to be a tranquillizer that is economically within the reach of many people,
a means of soothing them from the stresses
of environment. I am still working with this
problem, as it were, having been dependent
upon tobacco for so long as a tranquillizer.
It is difficult to find a substitute. I find I clear
my throat less. Evidently, tobacco did cause
an irritation in my throat, which seems now
to have disappeared. I can honestly say that
I see no difference in myself physically or
mentally from when I smoked, except for
these two points.
I read an article recently by a well-known
Canadian writer, J. B. McGeachy, who writes

a column in the Financial Post of Toronto. I


have followed his writings for some time and
like many of his ideas. I believe that he
summarized very succinctly the question of
smoking: I believe human beings will al
ways use and require some anodyne, some
psychic reliever of which tobacco and alcohol
are but two examples. Nearly everything
human beings do is attended by some risk.
Why do we need anodynes? Because we
possess both sensitivity and imagination.
Otherwise, we would never have come out of
the trees.
Wrhether morally or as a matter of health
we condemn the use of something that gives
us comfort, consolation, and relief is a ques
tion that goes deeper than mere individual
opinion. As human beings, we realize that
there should be purpose in our lives, and, at
the same time, we believe that we have a
right to a degree of happiness. Observation
and experience teach us that much of the
process of adjustment to our environment
causes pain, problems, and a degree of misery. There is nothing that prohibits us from
making this adjustment to life as convenient
and as painless as possible. There have been
times in history when men believed that to
persecute or to inflict pain upon themselves
was one of the ways toward eventual attainment of unin with God. But there has been
no proof that those individuis who practiced extreme measures reached psychic
evolvement or peace of mind any more than
those who made a reasonable adjustment to
environment.
I believe, therefore, that we will never be
condemned by a Divine Mind or forc because we have used means that give us even
temporarily some peace, consolation, and
method of adjustment to the triis and tribulations of the process of living. However, I
am a firm believer in temperance. I believe
that no physical or spiritual concept or con
dition should ever be overused. Moderation
in all things is one means by which we
relate ourselves properly to our environment.
If an individual will sincerely practice
temperance and moderation in all the facets
of living, he will be able reasonably to adjust
himself because he will balance the mental
and the material, the physical and the spirit
ual, the objective and the subjective. I am
not writing in favor of any vice, or is it
my intention to promote wrongdoing or any

actions that will be an impediment to health


and well-being. I believe these are matters
of individual decisin and that the moral
issue is not as important as the issue of mans
all-over evolvement and adjustment to the
circumstances which it is his destiny to
fulfill.
We certainly can hope that if man is able
to accomplish the technological ends that this
civilization has brought about, surely he
should be able to use good judgment. Furthermore, I read that the government of this
great nation recently appropriated over five
and one-half billion dollars to be used for
the next year in space explora tion. I am by
all means enthusiastic about expanding the
horizons of our knowledge, for man is challenged to do that; but I believe that before
he pushes too far into space, he should come
nearer to solving some of the problems that
exist on this planet.
Instead of mans carrying his imperfections and uncertainties into space and pos
sibly contacting other living beings, should
he not carry higher ideiscertainly not
disease? I believe that it might be well for
some of the money and effort being spent for
space exploration to be spent for further
study of mans physical adjustment to his
environment, for fighting and eradicating
disease, and possibly for gaining a better
understanding of the relationship of tobacco
and other physical means to mans physical
health, well-being, and comfort.A

Cremation
A frater recalls that Rosicrucians are partial to cremation as a means of disposing of
the body of a deceased person. Would it be
violating natural law, he asks, if the body
were willed to medical institutions for re
search?
The body of man is material in every
sense of the word. Its components are of the
earth, and to earth it will return. Upon
transition, the body has served its usefulness
to the soul personality incarnating therein.
Were it of no further valu, the sooner it
could be reduced to the elements from
whence it carne the sooner could those ele
ments be reunited into useful form again.
This is the principie behind cremation and
the regeneration of elements by fire.

However, were it of further valu to the


soul personality which it harbored, or to
humanity as a whole, then the body would
still be useful in its present form and its
preservation justified. When donated for
medical research, it offers such valu. I feel,
however, that so much has been written on
this subject that it is not necessary to list
specific examples here. After medical re
search is completed on a body, cremation
can still take place, thus completing the
physical cycle.
Usefulness is an important cosmic stand
ard. We can usually weigh the validity of
many practices by simply asking, What
useful purpose do they serve?B

Will You Help?


Those of you who particpate in our Forum
know its valu. We can say with due modesty that it answers questions liberally, without
prejudice and without regard for political,
religious, or other pressure influences. We
believe that members, our Forum participants, want knowledge and truth with respect to their submitted questions. They have
confidence in our courage to answer them
regardless of whether our answers may be
contrary to accepted dogma or mass opinion.
Our Forum is not obliged to cater to any
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However, to publish the Forum at a nomi
nal subscription rate without accepting the
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in view of the rising costs which are inci
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rate, or are we asking for donations; but
you can help us in the cause of truth and the
dissemination of knowledge. There undoubtedly are other members, Rosicrucians, whom
you know who are not reading the Forum.
We believe that if they once started, they
would find enjoyment and instruction
through their subscription. Why not give
them a subscription for a half year, that is,
three copies of the Forum? Select one or two
persons and send us their ames and addresses. To make this possible, we offer a
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Ask fellow Rosicrucians whom you know
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their ames and addresses with the special


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Be sure to address Special Forum Sub
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You can help us to increase our number
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receiving it. This will be a means of introducing the publication to them and encouraging them to become individual subscribers.
Rarely, in all the years since Dr. H.
Spencer Lewis inaugurated the Rosicrucian
Forum, have you been asked to do anything
in its behalf except submit questions for your
instruction and enjoyment and that of other
Rosicrucians. Now we believe that it is time
to spread knowledge of the valu of the
Forum more extensively throughout the Or
der, and we ask for your help in this campaign. If each of you throughout the world
will provide one more subscriber or contrib
ute one more subscription to a pronaos,
chapter, or lodge, the assistance will be tremendous. You will help, wont you?
The February, May, Augusta and Novem
ber issues of the Rosicrucian Digest contain
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chapters, and lodges throughout the world.
Select the one you wish to sponsor with a
subscription to the Forum. Remember, of
course, that the Forum is in the English
language.
Thank you.X

On Karma and Reincarnation


Forum questions do not always come in
singles, and it is interesting to note that a
frater in England asked several questions
around one basic subject. We will number
them here, as he did, and reply to them collectively.
1. Does our active life on this plae manifest in certain fixed orbits analagous to
those of the heavenly bodies? Do a husband and wife, for instance, meet again
on the earth in future incarnations?
2. Is it possible for the soul personality in
any sense to retrogress? In other words,
need karmic lessons be learned more than
once?
3. In accordance with the law of karma, the
environment for a reincarnating soul is
pre-selected. Does this not involve the
prediction of circumstances and, there
fore, a negation of free will?
To begin with Question No. 2, we might
review the Rosicrucian viewpoint on the
question of the evolution of the soul person
ality. Evolution, as the word implies, is a
Progressive concept. It pertains to a changing face on the elements that make up the
universe. As it applies to knowledge, it
depicts a condition of adding to ones aware
ness or consciousness of the universe through
experience. An experience is an accomplished fact. It has happened. It becomes
part of the soul personalitys storehouse of
memory. It cannot be taken away. Since
experience of some kind, even though limited,
is always impinging on self in the conscious
state, the storehouse of memory is always
being added to. In that very general sense,
growth is a constant, progressive event.
It does not follow, of course, that self will
always act on the basis of its experiences. A
person may have to experience a certain
event many times before it finally registers
strongly enough to make an impression
which will subsequently guide his behavior.
We do not always learn from one experience;
yet each time we have a similar one, it adds
to the number of that particular experience
which is needed to make a firm impression.
For example, we may have to burn our
fingers many times before we learn to be
more careful with fire; yet each time we

burn a finger, it is adding to the total im


pression which will someday register to us
as enough.
Thus we have experiences until the lesson
to be gained is learned. This is not retrogression, however, but rather progress
through heavy, labored steps.
Through reincarnation, the soul person
ality finds this experience-acquiring pattern
a continuum that goes on and on. Accord
ing to Rosicrucian metaphysics, the soul
personality is automatically drawn to those
locales and conditions that will provide the
next experiences in the logical progression
of events. It is more correct from this point
of view to look at the place of rebirth not as
a pre-selected site, but as a place or condi
tion, the magnetic influence of which harmonizes with the needs of a corresponding
soul personality at any given moment. These
magnetic influences are always in a state of
flux as people direct and redirect the course
of their lives. If at any moment the influ
ences of the place of birth change so radically as not to provide a soul personality
with its needed experiences, then the whole
picture is changed and the soul personality is
attracted to a condition right for it at the
moment of birth. If, after birth, the condi
tions change, the soul personality through
any number of ways can and will still be
drawn to conditions it does need: through
early transition, through adoption, or through
other channels of so-called fate which, time
after time, separates children from their
natural parents at an early date.
To comment on the fraters first question,
we can continu to think of the soul person
ality and its environment as contiguous, each
serving the others need. On this basis, it is
logical to assume that all of the elements of
a persons environment are growing with
him as well; that those who provide him
with the necessary parentage in this life will
likely be those who will be most suited to
him in the next, and the next.
In the cosmic sense, there is no absolute
family relationship, for all are part of the
o n e soul, without relationship; but in the
nature of its parts, there are like things that
are drawn together, that have tendencies toward adhesin. As people develop certain
tastes and preferences and pass through cer-

tain experiences, they are likely to be drawn


to those who have the same preferences and
experiences. Like going through the grades
in school, one would most likely stay with his
class through much of his ascent in the scale
of human experience.B

Unreality of Space
A frater says: I have studied the Mandami and fully understand the concept of
physical space and our relation to it. What
puzzles me is the unreal aspect of space, and
I would appreciate a clarification.
There are three ways to consider the
subject of space. They are conceptual,
perceptual, and absolute. Conceptual space
is whatever way man may conceive space,
either from the mathematical or other
points of view. Perceptual space is space
as we ordinarily seem to perceive it. It
is our most common notion of space. In
other words, by means of our senses of sight
and touch, we seem to perceive such a state
or condition of space as a reality. It would
appear to be a negative reality, that is, the
absence of some object or substance. On the
other hand, if we perceive space as a hiatus,
a gap between things, we are, at least, realizing such a condition. If we realize it enough
to confer identity upon it, then it is a kind
of reality from the perceptual point of view.
More succinctly, whatever we perceive is
to the senses of perception. We perceive
space; so, from the perceptual experience,
it is a reality.
Absolute space is the notion that space is
a positive state, that is, that it is as much
a reality as matter. It can be argued that if
it takes so much time for light leaving one
point to reach another, it must have traversed
space and that, therefore, space is absolute
and consequently a reality. However, we
know that there is no such condition as true
space if we mean by that term a state of
nothing. We know that to our unaided
senses of sight and touch there pass through
so-called space radiations of various kinds
which are discerned by instrumenta tion
only. Therefore, we can say that there is
only matter and energy and not true space
if we mean by that term an absolute void.
Space, then, as a term, is a misnomer if
considered in this sense. It is truly unreal

because if it had any quality whatsoever it


would by that fact become a reality. If it
becomes a reality, then it has not the mean
ing which we ordinarily associate with space.
Samuel Alexander, one of the modern
philosophers, wrote a notable work entitled,
Space, Time and Deity. In this work, he
makes of space and time specific realities.
But in doing so, he merelv applies the term
space to a particular quality and does not
use it in the sense that we ordinarily think
of space. As Rosicrucians, we deny the
existence of space as a void. We say that
such is unreal. What we perceive as being
space is a plenum of energies. If, as Einstein
expounded in his theory and mathematical
equations, matter and energy are intercon
vertible and if we say so-called space is full
of the radiation of energy, then space and
matter are continually interchanging.
From the strictly perceptual experience,
that is, as one sees and touches, it is difficult
for a person to accept at first the idea that
space is a seeming nothingness, has no
reality. It is because we seem to see and
feel gaps in our perceptions. Yet, if we
thought about it, we would realize that such
is unreal. It is only an illusion. Space could
be defined, and often has been, as an area
into which an object can be placed. But we
must have being or reality before we can
imagine nonbeing. In seeing space, we con
ceive of a place where a thing, that which
has being, could be. Also, there could not
first be space, for out of nothing something
cannot arise. Since space is not, something
cannot dissolve into it. A thing may become
infinitely small, yet it will always be some
thingno matter how changed in form or
quality. It can never become nothing because nothing is not.
We imagine only that there is an absolute
space by observing the transition from sub
stance or matter to what appears to be nonmatter, or the undiscernible. So, when we
see what is called space, we must say that
such is unreal. What we are observing is
but a gap in the sensations of touch and sight.
If we were to place an instrument such
as a Geiger counter or perhaps even a radio
set in the area of the so-called space, it would
register impulses of energy that permeate
it. There would be a reality in that areabut
not the reality of space, for it is unreal.X

Color Therapy
Regarding color therapy, would a blind
man benefit just as much since he cannot
have an objective realization of colors?
Color therapy is largely psychological in
its effect on the mind, just as is music ther
apy. Thus the realization of certain colors
and sounds is the stimulus that brings on
mental states such as excitement, lethargy,
contentment, etc. There are, of course, physi
cal vibrations associated with color and
sound: These, flowing through the environ
ment of a person, could possibly be sensed
as well.
What physical therapy has achieved
purely through the physical vibrations of
colors and sounds has not yet been accurately
charted. It is theorized, however, that a person bathed in a blue color would feel or
react differently than if he were bathed in
a red color. There would be an interaction
between the peculiar frequencies of color
and sound and the frequencies of spirit
energy that compose the body. If this is true,
then a blind person would react to color
therapy because of the effect of color fre
quencies on his physical system.
It is unlikely that the normal frequencies
of blue light would excite or agitate the
different frequencies of physiological matter.
They would coexist in a common environ
ment, along with millions of other frequency
bands; but one is probably in a channel dif
ferent from the other, thereby eliminating
the probability of interaction.
A third factor must be considered, how
ever. This is a blind or deaf persons ability
to perceive color or sound through his psy
chic sense faculties. With these senses highly developed, the blind or deaf person, not
unlike a mind reader, could perceive the
color of objects or become aware of sounds
and thus respond psychologically, with corresponding effects on his body.B
Is Inviting Hazards Suicide?
A frater asks: Are mountain climbing
and similar popular activities suicidal in any
sense?
Much in life that constitutes achievement
and accomplishment entails serious risk to
life. From the biological point of view, survival is of the greatest valu. In other words,
nature places great stress and importance

upon the organism endeavoring to live out


its cycle. Actually, this impulse is inherent
in the pattern of the life forc itself. How
ever, man establishes purposes, objectives,
and ideis which he believes transcend the
valu of his personal life or existence. Men
will then risk life to build, to create, to fur
ther some end that they believe is more im
portant than an existence without it.
Men die in war for such causesactual or
imaginaryas peace, freedom, security, democracy, or to abolish tyranny. Men will
institute revolutions, bring about internecine
wars to establish a political ideology which
they think will emancipate mankind. In
religious strife, men will voluntarily allow
themselves to be tortured to death as a Sym
bol of a cause. From a biological point of
view, such persons are committing suicide
inasmuch as they could have avoided death.
From the psychological point of view, how
ever, it may be said that they did not want
death for itself but such only became an
adjunct to what they sought.
What, however, about the individual who,
for example, climbs a Himalayan peak, risking death from a fall, an avalanche, or from
coid and exposure? Upon first blush, this
inviting of a hazard may seem to be suicide;
but, again, it depends upon the intensity of
the individuals motive. If he has an aggressive personality, the unconquered moun
tain peak is a challenge to him. It becomes
a personal conquest to vanquish the peak
by ascending it. Such an act satisfies the ego
as much as does the consummation of a
large business transaction by a businessman
or the satisfaction that a religious zealot
gains by defying some opposing bigotry. To
others not fired with such zeal, it may seem
like a waste of energy and the unnecessary
jeopardizing of ones life.
Many a patriot who lost his life in a revolution and was thought at the time to be a
fana tic seemed to be willfully casting his
life away by arousing hostile passions against
him. Time, however, proved the worthiness
of most of their causes and a need for the
lesser valu which they put on themselves.
Undoubtedly, Columbus was thought to be
committing suicide by risking dropping off
the edge of the earth in his westward search
for India. The Wright brothers in their
experiments in flying were also thought to

be actually inviting suicide for a purpose


that most at the time thought of no valu.
What of sheer sports such as polo, high
diving, skiing, and long-distance swimming?
Where there is no commercialism involved,
are these men and women, in effect, also
tempting suicide by voluntarily risking what
might be violent death? From their point of
view, it is true that they are risking hazards,
but it is not their intention to take their
lives. They expose themselves to the danger
of sudden death, but they are not actually
seeking death.
In adventure there is always included
hazard. There is the emotional thrill, a kind
of momentary ecstasy that comes from
tempting danger and then vanquishing it.
Again, in sports there is also the psycho
logical desire for conquest, for the assertion
of the ego. The realization that comes from
attaining the ideal of success is far greater
than is the fear that may be associated with
the activity.
Everyone finds great pleasure in creating,
manifesting, and finally realizing something
he has undertaken. A woman may derive
satisfaction from creating a gown that draws
admiring glances. A man may experience
pleasure from designing a machine that
achieves a considerable saving of labor. The
architect, the engineer, the scientist, the
painter, the mechanic, in fact, each knows
the thrill of success. Most such enterprises,
however, do not require the risk of life.
There is no implication that such acts are
suicidal. Perhaps most persons would not
pursue their objectives if there were a chance
of sacrificing their lives to do so. However,
there are others whose incentive is so deeply
seated, so intensely motivated, that they
would proceed regardless of the danger of
the loss of life.
There is, then, a vast difference between
the man who takes his life to escape a situation which he believes he cannot confront
and the one who risks his life to attain an
end to which he aspires. It is difficult for us
as individuis to adjudge the other persons
high objectives. Evaluation of the ends of
life are quite personal. What to one person
may not seem worth the risk of life may be
quite important to another. We cannot be
lieve, however, that there is any karmic or
moral penalty involved in persons so jeopardizing their lives.

Some may say that such actions make life


appear cheap and detract from its sacred
quality. Both religin and philosophy have
never agreed on just what purpose man
should have for life. Whose conception of
how life should be used is cosmically the
correct one? In fact, from the mystical point
of view, life is to be used, not merely lived.
The man who only lives is actually not
much more than a plant. He vegetates even
though he is a conscious being. The faculties
of reason, imagination, and will which he
has are his attributes as a man and are to be
used by him. Life provides these faculties,
and so man cannot very well escape having
some objective arising from them toward
which he directs the life forces of his being.
Some men are more intense, more aggressive
in spending life. They will gamble more of
themselves to gain what they conceive to be
of real valu in life.X
KarmaOur Total Experience
A member asks a question based on a
statement he heard at a recent lecture: Is
it true that there is a word which, when pronounced, will eliminate an individuals
stored-up karma from all his past incarnations? The answer to this is, briefly, no.
There is no shortcut, magic word, or key to
take the place of human experience. The
principie upon which the idea expressed in
the question is based is the taking advantage
of the lack of knowledge that some individ
uis have of the true meaning of reincarna
tion and karma.
Karma is not retribution or punishment.
It is simply the functioning of a natural or
cosmic law. This idea has been repeated
many times in past articles for the Forum,
and the same idea was expressed by Dr. H.
Spencer Lewis in his book Mansions of the
Soul. The law of karma is illustrated simply
and fundamentally as cause and effect. If I
place my finger in contact with a ame, such
as the fame of a candle, that finger is going
to be burned, and the effect of the buming
upon the nerve endings of my finger is go
ing to cause pain.
Now, if I burn my finger in the ame of a
candle, it does not mean that I am being
punished. The llame of the candle is not
conscious of doing anything. It is simply
burning. There is not the implication of

punishment, but rather the impressing upon


consciousness of certain experience. If it
were not for pain, most of us would not have
developed into adults. We would have been
burned or hurt in some other way because of
our inability to learn what we should avoid.
Any type of experience that is uncomfortable
or painful is partly a segment of our learn
ing. It is a means by which we gain experi
ence that we can use and by which we can
live properly.
As long as anyone can remember, there
have been those who have tried to take advantage of others by offering them means
of avoiding or, rather, evading the responsi
bility of experience. Almost every plan or
scheme in the material world that is supposed to help an individual gain wealth or
prominence without effort is based upon this
same principie of taking advantage of mans
desire to gain something for nothing. Those
who have invested their life savings or have
devoted time and effort to an unsound scheme
have always lost and have suffered the consequences of such loss.
In a larger sense, those who vilate natural
laws after they know the difference have not
taken advantage of their experience. They
have lost in the sense that they have failed
to gain from experience. The individual who
contines to put his finger in a candle fame
after he knows that it will burn is what we
might consider deficient in his ability to use
judgment or stubborn in his refusal to use it.
Karma constitutes the total experiences
that we have built up within us, the experi
ences that have resulted from our living and
making mistakes, as well as from doing the
right things. When we do something that
turns out to be right, just, and correct, insofar
as action is concerned, we have in a sense
developed an experience that is contributing
to our evolvement and growth of psychic
consciousness. When we do anything that
is not conducive to such growth, we are hindering or impeding our psychic development
and our general evolvement.
As we go through life and incarnations,
we gradually accumulate a vast amount of
experience. When we show willingness to
learn and to adjust to our environment, this
experience is positive and we grow in under
standing, stature, and psychic ability. Noth
ing is going to take the place of this experi
ence. If man didnt need the experience of

living and learning by the process of living,


he would never have been incarnated onto
the physical plae in the first place. There
fore, to believe that there is any magic
formula, key, word, or action that will take
the place of the experiences of a lifetime or
a number of lifetimes is ridiculous. In fact,
to believe in the existence of such a word or
condition is in defiance of cosmic law and
the principies that God has ordained in the
guidelines by which man should live.
Surely, if the Divine Intelligence has put
man on earth to develop a soul personality
through knowledge and experience, He would
not at the same time have established a con
dition, a word, or an action that would cancel
the usefulness of all that He wanted man to
experience.A

Making Salutations to the East


A soror asks: Is it necessary to make the
salutation to the East? Why do we make it
to the East? Furthermore, in cosmic contacts or meditation is it necessary to face
the East?
In rituals, the importance of the Orient
in temples and shrines, that is, the East as
a cardinal point of the compass, dates back
to prehistoric time. We do not know, actu
ally, why many prehistoric peoples arranged
their rows of monoliths and altars so that
they faced the East, but we can surmise why
from the records of later people who did
likewise.
The sun was the most impressive of celes
tial phenomena to primitive man. It was
not only because the sun seemed to be the
largest object in the heavens, but because of
the physical and psychological effect which
it had upon him. In the northem hemisphere, the sun not only dispelled darkness
and all those things man feared lurked in
the shadowsbut it warmed the air which
was chilled by the glacial descent. Further,
it gave the earth and its things visual form
and seemed to warm the very spirit of man.
The sun was bright, cheerful, the source of
light, and man slowly learned that it was,
as well, a factor of life.
In contrast to other natural phenomena,
the sun seemed beneficent. It appeared to
bestow blessings upon man. It was deified; it
became a plethora, a source of goodness and

power. From this conception, admiration of


the sun psychologically followed. In what
ever sacred shrines were built, such believers
would give a place to symbols of the sun
or arrange that its actual rising be heralded
by means of a particular structural design.
At Stonehenge, Salisbury, England, the
monoliths, the great vertical stone shafts, are
so arranged that the rising sun at certain
periods of the year appears to travel a path
between them. Similar recognition of the
phenomena of the sun may be seen in the
architecture of other primitive cultures.
The day is born with the suns rising in the
East. The day dies with its apparent setting
in the West. The sun was thought by most
early peoples actually to journey through
the heavens during the course of the day.
The ancient Egyptians thought the sun
traveled in the nether world, that is, under
the earth at night, to rise in the East again
in the morning. Inscribed upon Egyptian
temples and tomb walls may be seen the
celestial boat in which Ra, the sun god,
traversed the heavens.
Most all Egyptian temples are oriented
toward the East. Salutations and ceremonies
to Ra were made while facing the East. It
was where the light of day carne forth. The
sun, also, in the ancient mystery schools
became a symbol of the greater illumination,
the light of knowledge and of spirituality.
Man turned to the East to pay symbolic.
homage to cosmic illumination, this Greater
Light. At Thebes, ancient capital of Egypt,
the great mortuary temples and tombs were
on the west bank of the Nile.
The West symbolized darkness and death,
the cise of the day, the cise of an earthly
life. The funeral ceremonies were begun in
the East, and then the bodies and all the
processional crossed the Nile in barges and
proceeded to the Valley of the Kings, or
Queens, where were the tombs. Since Ra
was such an influential god and since in
Akhnatons time the sun symbolized the
Creative forc of the sol God, it was natural
to turn to the East to pay ones respect to
the Divine Power. It is just as if one would
make his devotions before an altar.
Abu Simbel, the great Temple of Rameses
II (soon to be removed or destroyed because
of the new dam being conslructed), is so
oriented that at a certain time of the year

the suns rays enter it and shine down a


long corridor to illuminate statues in a recessed adytum. With the Zoroastrians,
Ahura Mazda was the god of goodness and
light. Behind him is always shown a sym
bolic auric formation of the sun.
From these early beginnings, the East be
came symbolic of the Greater Lightof
divine wisdom, love, and Creative power. In
the esoteric schools, temples were and are
always oriented, if possible, toward the actual
East. If this is not possible, in the temple
at least one station of its arrangement depicts the East. It is there the preceptor, or
teacher, stands to deliver his message. He
depicts cosmic light and wisdom flowing
through him to the assembled students, mem
bers, or disciples. It is customary in all such
rituals and temple ceremonies that a sym
bolic gesture, or salutation, be made to the
East as a sign of respect for the cosmic illu
mination which it represents.
Is it necessary to make such a salutation
in a Rosicrucian temple, for example? Yes.
First, because it is a tradition or part of the
recognition and respect which one shows for
the temple. Second, by so doing one is paying homage in a simple and reverential way
to the Cosmic, from which life, light, and
love emanate. In a Rosicrucian temple, in
making the salutation to the East one is
never paying homage to any individual who
may be offciating in the East at that time.
It is for this reason that one does not bow
but makes the sign while standing erect, indicating his loyalty and the receptivity of his
mind to whatever knowledge may be imparted to him.
In prvate, in ones home sanctum, it is
not necessary to face the East unless the
ritual specifically calis for it. Generally
speaking, one, of course, may face any
cardinal point of the compass when meditating with about as equal success. However,
the sanctum altar, although it may not face
the East in your home, nevertheless symbolizes it.
In esoteric science, it is often suggested
that one orient his bed so that when sleeping he lies in an East and West direction,
with the head toward the East. It is said
that the subtle earth radiations are stronger
in the East and West direction and, therefore, more vitalizing to the sleeper.X

Suelden Transition
A frater of New Zealand asks a question
of our Forum: What effect would it have on
a persons soul if he suddenly passed through
transition? Today, I attended the funeral
of a person who had suddenly passed away,
and I wondered what effect it would have
on his soul.
In Rosicrucian terminology, we speak of
the soul personality rather than soul. In our
metaphysics, or philosophy, we do not admit
that there are individual souls. We believe
that such a conception is archaic and primi
tive, even though still perpetuated by the
theology of many extant faiths. We expound
that souls are not implanted in individuis
as separate segments or substances. Rather,
from the traditional doctrines of the Rosi
crucians, we hold that there is but one uni
versal soul forc in the Cosmic. By this, we
mean one Cosmic Intelligence of a divine
nature. This soul forc, as explained in the
monographs, is infused into each individual
with the first breath of life. In fact, it accompanies the Vital Life Forc with each breath.
Therefore, each person is imbued with the
same immutable and divine soul intelligence.
There is no difference in the soul qualities
of any person, regardless of where or when
he is born, or of what parentage. Further,
regardless of the life of the individual, his
social status, how he thinks, or his moral
sense, he is equally divine in essence, that is,
in the quality of his soul. There is nothing
which a human being may do that can corrupt or demean the soul in his being. It does
not lie in the province of anyone to change
or modify to any degree the soul qualities.
If the soul is of cosmic, or divine, origin,
then it is a logical premise that it is divine
to the same degree in any man, whether he
be saint or criminal. But there are spiritual
distinctions in men, as we all know. Some
are morally superior to others; some have a
greater spiritual consciousness. This distinction is not in the essence of the soul within
them but rather in its expression. In some,
the divine quality of soul is more manifest.
This radiation, this reflection of the divine
qualities of the soul, is the personality. It is
that which is the objective characteristic of
the inner impulsation of the soul. Consequently, these two, soul and personality, are
related. Therefore, in Rosicrucian meta

physics, we use the cogent and effective term


soul personality.
In our Rosicrucian teachings, we frequently espouse the need to evolve, to de
velop our soul personality. We cannot, as
we have explained, either develop or regress
our soul. But it is within our means to
develop the reflection of the soul. We can so
introvert ourselves, that is, become so aware
of the deeper consciousness of which the soul
consists, that it motivates us to respond to it
in our conduct and we exemplify that be
havior which is recognized as being spiritual
and cosmically enlightened. The self, then,
in its expression corresponds more and more
with the inner dictation of the soul. What
we have done in such circumstances is to refine and cause the personality to more nearly
approach the divine quality of the soul.
What, in general, occurs at transition in
sofar as the soul personality is concerned?
Without going into great detail or repeating
what already has been expressed extensivety
in the monographs, we can say that the soul
essence is merely released into the general
source from which it flows. In fact, the soul
essence is never detached from the Cosmic,
or Universal Soul, because the soul is not an
implanted segment, a substance of some kind,
but rather a cosmic effusion, a flow through
man. When at death, the vehicle, the receptacle, is destroyed, the flow merely con
tines. Let us use a simple analogy which
we have often used before. What happens
when you break an electric lamp bulb? Is
the current that was in the lamp diminished
or destroyed? No, it merely contines the
circuit flow while awaiting another bulb in
which to express itself.
But what of the personality, the reflection
of the soul? That ceases in the manner in
which it has been known in its mortal ex
pression. It becomes a kind of wave, if you
wish to use that term, in the current of the
soul forc. For example, a bubble in a stream
is part of the stream and yet it has different
characteristics from the general stream itself.
Thus the personality is preserved but, we
repeat, not in the form that we know it here.
In this continuation of the personality,
there are not the same objective qualities
which are associated with it here. There are
not, for example, the same qualities of form,
color, dimensin, sound, and taste. After
transition, the self of the personality be-

comes a transcendent type of exalted con


sciousness. We commonly speak of the vari
ous levels of consciousness that we strive to
realize and experience here on earth. Such
levels are subliminal, that is, far behind and
above the objective and subjective selves. If
such a condition exists here, then why should
we think, as many religionists do, that the
consciousness after death contines to have
more or less the same finite realization that
the mortal self has?
Now more specifically to answer the
fraters question: Any act, delayed or sudden,
that brings about transition accomplishes but
one thing. It releases from the body the soul
essence with its aura of personality. The
rapidity with which transition occurs has
not the slightest effect upon the divine es
sence of the soul. We can again resort to
our analogy of the electric lamp. A slow
or sudden destruction of the lamp would,
nevertheless, have an identical effect, that
is, a continuation of the electric current al
though without the mdium of expression
the lamp itself.X
Delinquency
A soror heard that one outstanding cause
of juvenile delinquency is the overfondling,
misguided love of parents for their children,
especially of mothers. This is a subject that
requires deep research into our modern mode
of living.
Juvenile delinquency is somewhat on the
rise today but not to the extent that many
believe. If we compare it to the growth of
urbanization, a prime factor in delinquency,
we may even find the ratio dropping. De
linquency is always a fearful thing, for it
reflects disorder and chaos in society. It is a
mob effect. Delinquents seldom go it alone.
They find courage and passing recognition
among their peers in their attempts to defy
social standards. Delinquency is usually a
result of inattention at home. For one or
more reasons, the delinquent has not been
an active participant in a family group. He
is an outcast, and he feels that he is an outcast. This type of rejection is fundamental
in bringing about delinquency.
Urban areas spawn more of this for two
reasons: Families break up oftener because
of numerous and complex outside activities;
there are numbers of similar children with

the same problem. Only parents or parent


substitutes can curb delinquency. People
who have children must assume the respon
sibility of training them and sharing their
lives. Children cannot be left to shift for
themselves until they are adults. They must
be kept busy, for it is ever true that the idle
mind is the devils workshop. Here, again,
it is busyness in the family that counts,
recognition at home, advice at home, help at
home, encouragement and love at home.
The problem is not so much one of
determining the cause, but rather one of
executing the necessary steps to prevent
delinquency. It means curbing the selfish
nature of adults who will not sacrifice their
own freedom and pleasures for the sake of
rearing a disciplined and vital youth.B
Our Cosmic Relationship
A frater, addressing our Forum, asks:
What is my cosmic relationship? Am I a
chosen being, acting knowingly to help
others to see the light? Or am I just an
evolved form of the universal consciousness?
This is a question that is controversial
upon the grounds of what ones preferred
philosophy may be or what religious tenets
are adhered to. Most religions are theistic
in principie. This means they believe in a
personal God or determinative cause. Thus
they believe that a mind has purposely cre
ated all that exists and has, as well, determined a function for each creation. Aside
from the fact that most hagiographies, that
is, the sacred writings of the past, including
the Bible, expound such doctrines, man is,
also, psychologically sympathetic to such an
idea. There is an inclination to depend upon
a transcendent power.
Most men want to feel that there is a
directing intelligence or forc that has, in
general, mapped out their lives and to which
they can appeal when their own deliberations and actions have failed. For all of their
ego and apparent self-motivation, most men
have an instinctive feeling of helplessness at
times in their lives. Consequently, it pro
vides a sense of security to feel that there is
a kind of supreme governing power.
However, this power is most always accepted as a conscious cause, or mind. This
most popular acceptance is due to the fact
that the idea of an impersonal power, a

him. It will take away his self-conceived


status as the exalted purpose of creation. It
need not, however, lose for him his cosmic
contact or that satisfying feeling of oneness
and belonging that the human being craves.
All things are a part of the spectrum of forces
which compose the Cosmos. Man, a star, a
grain of sand have that one factor in common.
There is an emerging development in the
universe, to use a philosophical term: There
is a growth from simplicity to complexity.
No particular purpose may have been designed in advance for each thing; yet each
thing by its own function becomes a pur
pose. Man, by discovering his own powers
and potentialities, can and does make a pur
pose of them. Through our cosmic relationship, we have acquired and developed tools,
our own personal abilities and talents, from
which we can create a life, a philosophy, a
creed, leading to a valu that we hold as
noble. This gives us a more relative sense
of freedom than if a life and a plan had
been mapped out for each of us.
or does such a way of looking at our
cosmic relationship necessarily induce a
sense of helplessness or of being alone in the
universe. In meditation upon our cosmic
relationship, upon the development of organic life, the unfolding of consciousness,
and the majesty of cosmic rhythm in phenomena, we come to feel that we are a part
of all of it. We know, then, that that is the
real good, the oneness of all. As near as we
can, we should try to incorprate that sense
of unity in our affairs and relationships to
other men and, consequently, establish vales
that partake of that good which we have
experienced. Then they become the good
that man incorporates into his moral code.X

mechanism such as a series of natural laws,


depreciates the human ego by implying that
man has not been singled out in the universe
as a point of interest or preferred creation.
The fact that millions of religionists actu
ally feel that they have had a response to
their prayers to a personal deity, a supreme
determining mind, adds to their conviction
of such a belief.
The psychological and mystical aspects of
the appeal in prayer are lost to them. That
is, they do not realize what actually occurs.
In such a state of emotional appeal, whereby
the individual elevates his consciousness and
expands the self, he will experience a momentary euphoria, a kind of sublime bliss.
He reaches into the depths of his conscious
ness; experiences other aspects of self ordinarily not realized; and in addition has an
afflatus of the soul, that is, a kind of attune
ment with the cosmic forces, vitalizing his
being. The fact that in prayer a mystic,
whose conception may not be of a personal
God, may have experiences similar to those
of the orthodox theist is proof that it is a
mystical experience, regardless of how man
interprets it.
With the advance of science and the increase in higher education, the conception
of a spontaneous creation of man by a God
will diminish. The more man comes to know
of the universe, nature, and cosmic phenomena, the less plausible will it appear that
he was brought into existence just as he is.
Likewise, the inconsistency of the doctrine
that man is the preferred creation in an in
finite universe and yet was placed upon a
mere speck, a small world, one galaxy among
millions of other galaxies containing billions
of larger worlds, will be very apparent.
This discovery by man is bound to humble
V

INTERNATIONAL ROSICRUCIAN CONVENTION


July 12-17, 1964
Rosicrucian Park - San Jos - California - U. S. A.

INDEX OF VOLUME XXXIV (Comprising the entire Six Issues of the 34th Year)

NOTE The small letters after the page numbers refer to position on page: a , upper half of first column; b,
iower half of first column; c . upper half of second column; d , lower half of second column Titles of articles
are italicized.
Clairvoyants Who Sense Negative Condition, 81a
A
Cleanliness of Persons and Utensils, 14a, d, 15a
Ability of Man to Perceive. Illa
Color Therapy, 134a-b
About Premonidons, 98a-100b
Commonplace, Beyond the , 109d-lllc
Accepting Help. 12a-c
Concentration, 8b-d, 9b-10a, 55a
Accept Reincarnation? Must We , 6tb-62d
Concept of God. Anthropomorphic, 29b
Accidents of Birth, 12d
Conditions? W hy Does the Cosmic Require Special,
A Fable. 55d-57b
68c-69c
Affection, Objects of, 88d-89a
Condoning Undesirable Behavior, 112d-113c
Affirmations and Positive Thinking , 79a-80c
Conduct (Moral and Ethical) Conformity, 71a
Age Lasts About 2,160 Years, 58d-59a
Confirmation, Which? Knowledge or, 2a-3c
Air. Something in the, lOd-llb
Conflict, 63a-d
Akashic Records, the Cosmic, 98b
ConscienceMoral Sense, 117c
Altitude Flying, Psychic Effects of, 67b
Consciousness of Divine, Personal Development, 18c
Analyze Motives and Consequences, 47d
Conservatism and Tradition in Society, 64a-65c
Analyzing Sensations of Impressions, 5b
Contacting the Cathedral of the Soul, 3d-5b
Anesthetics and Drugs Produce States of
Contemplation or Meditation? 65d-66a
Hypnosis, 95d
Cosmic Attunement Arrived at Peisonally, 95c
Anger A Valu? Has, 27d-29a
Cosmic Attunement, Hypnosis and, 94b-95d
Animals, Domesticated. Win Affection, 88d-89a
Cosmic Energy, 45b-d
Animation, Suspended, 37d
Cosmic Goals, 125b-l26d
Anthropologists and EthnologistsFrazer and
Cosmic, God and the, 29b-30b
Tylor, 85a
Cosmic Harmony, 20d-21b
Appetites, Curbing the, 118c-119a
Cosmic IsEternal I Am, 86d
Applications for Membership, 41b
Cosmic Plan? Does Use of Subconscious Powers
Aquarian Age, The, 57b-59b
Disrupt A, 17b-18a
Are You Nonsectarian? 18a-19b
Cosmic Require Special Conditions? W hy Does the ,
Ask for Things? Should We, 30b-31b
68c-69c
Assimilative Process for Experiences, 17d
Creating Life, 45a-46c
Astrology, 57d-59b
Cremation, 130d- 131a
Attitude Determines Spiritual State, 34a
Cryptesthesia, 5d
Attitude of Real Seeker, 3a
Cultivate Expression of Psychic Aspects, 71b
Attunement With Another, 116b, c
Cult Not An Approved Word, 65a-c
Aura Is Vibratory Energy, 82a
Curbing the Appetites, 118c-119a
Aura, NegativePositive, 89b-90c
D
Aura, Residual, lOd-lla
A Word About Health, 108a-d
Dar To Be Different! 63d-65c
Dark Night of the Soul, 113c-115a
B
Decadence of Past Civilizations, 71b
Declaration of Independence, 23d
BalanceBetween Soul and Body, 77d
Deep Breathing for Health, 19c-20a
BalanceHarmony, 31d, 32d, 33a
Defined? How Is Selfishness, 69c-70c
Basic Training (Rosicrucian), 17b
Definition (Extreme) Limits Thinking, 34b
Behavior, Condoning Undesirable, 112d-113c
Delinquency, 139b-c
BeliefsAbstract Knowledge, 2b-3b
Detecting Personality From Objects, 100b-102a
Beyond the Commonplace, 109d-lllc
Develop Awareness and Respond to It, 90a
Binder, Dr. Theodore and Blood Pressure Study,
Deviation From Custom Is Defiance, 63d
77a-b
Diet A Controversia 1 Subject, 76d, 77c
Birth for A Death? Is There A, 36c-37a
Diet and Psychic Development, 115b
Body and Soul, Nourishment of, 75c-78a
Different! Dar To Be, 63d-65c
Books:
Divine Love in TheologyImpersonal, 20a-b
Mansions of the Soul, Dr. H. Spencer Lewis,
Doctrine of Eschatology, 39c
62a-b, 135d
Doctrines (Innumerable Subjects) in Teachings,
Spiritual Property of Food, The, Dr. Lewis, 77c
The Republic, ,Book 3, Plato, 87a
61c-d
Does Charm Represent Inner Development? 122a-123c
Bringing Others Into AMORC, 39c-41b
Does Use of Subconscious Powers Disrupt A Cosmic
Bull Fights, 90d, 91 d
Plan? 17b-18a
Businessman, A Competent, 55d-57b
Do You Have Fears? 59b-61b
c
Drugs A Cause of Retardation, 13a
Drugs, Hallucinogenic, 17c
Cathedral of the Soul, Contacting the, 3d-5b
Duality, Law of, 75c
Changes in Personalities of Associates, 84a
Dual,
Nature, Maris, 119a-d
Changing Thoughts and Attunement, 115d
Duty,
The Meaning of, 123c-125b
Character Is Behavior, 41 d
Charm Represent Inner Development? Does,
E
122a-123c
East, Making Salutations to the, 136c-137d
Chemistry of Organisms and Diet, 33c
Effect vs. Cause, 31c-32d
Childrens Need, Recognize, 13b-c
Effects of, Space Exploration, Psychic, 67a-68b
Christian Sects Incompatible, 26d
Christianity? Is Rosicrucian Philosophy Compatible
Egyptian Relies Unpacked, lOlb-d
Einstein, Albert, 16c-d, 133c
With, 26a-27d
Electric Charges Passed Through Gas, 45a, 46a
Church Develops Religious Attitude, 18c? d
Encyclical, The Late Pop's, 23d
Civilization? What Is Wrong With, 50a-53b

End of Cycle of Incarnations, 76a


End of Rosicrucian StudyGoal, 78d
Ends and the Means, The, 8b-10a
Environment Exposed toPathway to Goals. 78b
Equality of Citizenry, 51c-52d
Evangelical Meetings Produce States of Hypnosis,
95d
Evil Spirits, 80c-81b
Example Is Best R +C Tactics, 113a
Exercise of Intelligence Encouraged, 51a
Abilities, Talents, Dampened, 52d-53a
Exercises and Symbolical Objective, 19c-d
Extensin Volunteers, 93d
Everything the Result of Vibrations, 35b
Experience and Understanding and Reason, 59d-60b
Experience, KarmaOur Total, 135d-136c
Experiences? Should We Forget Unpleasant, 21c-22b
Experiments in Telepathy, 28d, 29a
Explanation of Natuial Events, Accidents, 99b

Faith of People Needed, 88a


Fears? Do You Have . 59b-61b
Federation of HumanityOne World, 53a
Film Is Not Conscious, 5a
Forbidden Foods, 13d-15c
Forces and Powers of Nature, Impersonal, 74b
Forces of the Cosmic, 80a-b
Forc Within God and the Absolute, 61b
Forms of Life Equal in Valu, 33d
Frazer, Dr. James G. and Tylor, Sir Edward B.,
Anthropologists and Ethnologists, 85a
Freedom from Want, 50b
Freemasonry, 27c
Freemasonry Founder, 112b

Gaining Insight, 83d-85a


Galln of Water and Quart Bottle, Illa
Goals, Cosmic> 125b-126d
God and the Cosmic, 29b-30b
God of Ones Own Consciousness, 19a
God of Our Hearts, Concept Important, 29c
Golden Dawn, 114b, c
Good and Evil, Right and Wrong of Ethics, 70d
Grand Councilors, 93d
Gravity Not Discernible, 68d
Growth Is in the Mind, 75d
Guardian of the Threshold, 115d-116a
Guilt Complex, 70d
Guilt? What Are Innocence and, 117a-118c
H

Happiness as States of Mind, 53b


Happiness the Summum Bonum of Life ,
125b-c,126a-d
Harmony in Our Lives, 80d, 119c, 125c, 126a, c, 128a
Harmony of the Cosmic Scale and Principies,
69b, 127d
Has Anger A Valu? 27d-29a
Health and Foods, 15b-c
Health and Mental and Emotional States, 34a
Health and Tobacco1964, 129a-130c
Health, A Word About, 108a-d
Health, Deep Breathing for, 19c-20a
Health? Is Nudism Necessary to, 85a-86a
Help? When Should We Seek, llb-12d
History of the Rosy Cross, 42d-44a
Hitchhikers, Psychic , 78a-79a
How Important Is Truth? 87a-88c
How Is Selfishness Defined? 69c-70c
Hunters, Professional, 91 d
Hypnosis and Cosmic Attunement, 94b-95d

Idealists, 113b
Immovable Objects, 63a-d
Importance of A Sanctum, 78c
Impulse, Self ish, 69d
lndependent. Never, 21c
Indiscriminate Advice, 17b-c
Indifference of Life, The, 74a-75c
Individual, Karma and the, 31b-33a
Individuality of Man and Soul-Personality
Infringement, 27d
Inequality of Personal Powers, 52b
Infinite, All Instantaneous, 36b
Inner Development? Does Charm Represent,
122a-123c
Inner Self, Knowing the, 41c-42d
Innocence and Guilt? What Are , 117a-118c
Insight, Gaining. 83d-85a
Insight, Mystical, From Practice, 84d
Inspectors General, 94a
Instincts and Past Lives, 7d
Integration; Personality, Self, 7c
Interests, Unrestrained PersonalConflict, 50d
Interfering Thought, 86b-87a
Intolerant Persons, 40a
Intuitive Theory of Moris vs. Taboos, 71c
Is Inviting Hazards Suicide? 134b-135c
Islam and Mormon Polygamy, 109b
Is Meditation Sufficient? 65c-67a
Is Nudism Necessary to Health? 85a-86a
Is Polygamy Justifiable? 108d-109d
Is Risking Life, Suicide? 22b-23c
Is Rosicrucian Philosophy Compatible With
Christianity? 26a-27d
Is There A Birth for A Death? 36c-37a

Jehovahs Witnesses, 26a-27a


Justifying A Wrong Destroys Conscience, 71 d
Justifying Wrong, 70c-71d

Karma and Reincarnation , On, 132a-133a


Karma and the Individual, 31b-33a
Karma, A Universal Principie, 30b-32d
KarmaLaw of Cause and Effect, 22b, 74b
Karma Our Total Experience, 135d-136c
Karmic Law and Motive, 22b-23c
Killing Be A Sport? Should, 90c-92b
Knowing the Inner Self, 41c-42d
Knights of Columbus, 27c
Knowledge Is Always of Valu, 46b
Knowledge of Egyptians and Moses, 14b-c
Knowledge or Confirmation, Which? 2a-3c
Kruger Game Reserve, 92a

Language, Unlearned, WrittenSpoken, 6a-d


Law of Attraction, 88d
Law of Averages, 126b
Late Popes Encyclical, The , 23d
Laws (Physical) Need A Physical Environment, 69a
Learning, Limits of Sleep, 107a-d
Levels of Consciousness, 66b-d
Levels of Consciousness vs. Levels of Thought, 86d
Lewis, Memories of Dr., 105b-107a
Life Is To Be Used, 135c
Life, The Indifference of, 74a-75c
LifeTwo General Forms, 110a
Limits of Sleep Learning, 107a-d
Literature for Many to See, 41b
Lives and Souls, Restoring, 37b-39c
Loss of Self-Consciousness Not Loss of Self, 36b
Love? What Is Universal, 20a-21c

Magic and Primitive Reasoning. 100b


Magna Carta. 23d
Magnetism, Terrestrial, 68a
Making Salutations to the East, 136c-137d
Man, An Entity With Soul, 60d
Man A Pait of the Cosmic, 30b
Manifestation of Intangible Forc, 110c
Manifestations, Physical and Psychic, 34a-35d
Man Only Has Sense of Immodesty, 85d
Mans Dual Nature , 119a-d
Mans Life Influenced by Karma, 123d. 125a
Mans Purpose on Earth, 30b
Mans Responsibility, 31b
Mans Search for Harmony With Infinite. 125c
Man Was Created, W hy, 103c-105a
Martian Language, 5d
Mastery of LifeUltimate Ideal. 74c
Materialist Today, 16a-d
McGeachy, J. B., Canadian Writer, 129d
Meaning of Duty , The, 123c-125b
Meaning of Terminology , The, 89a-90c
Means, The Ends and the . 8b-10a
Meat? Should We Eat, 33a-34a
Meditation as Escapism, 65d
Membership, Pride in, 93b-94b
Members Proud Crusaders, 40b
Memories of Dr. Lewis . 105b-107a
Memory and Reincarnation, 8a
Men, Born Innnocent, 118a
Mentally Retarded Child, The , 12d-13c
Mind, Divine, 104d-105a
Mind, Not a Forc, 80a
MindObjective, Subconscious, 80a
Money Not Corrupt, 92d
Moral Sense, Latent, Aroused, 18b-c
Mosaic Laws, 13d
Moses, 13d-15a
Motion and Dual Polarity, 125c, 126b-d
Motivations of Higher Self, 21a
Must We Accept Reincarnation? 61b-62d
Mystery Schools, Ancient, and Oracles, 44a-b
Mystic, The Privacy of the, 115c-116c
Mystics Seek Material Success? Should, 92b-93b

Natures Impersonal Attitude, 22a


Necessary to Health? Is Nudism, 85a-86a
Negative State in All Existence, 21a
Negative Thoughts, 116d
Negative Thoughts? What Are, 46c-47d
Newton, Sir Isaac and Da Vinci, 16b-c
Nonsectarian? Are You , 18a-19b
Nourishment of Body and Soul, 75c-78a
Nourishment of the Soul, 76b
NousActive Forc of Cosmic Mind, Universal Soul,
38b-d
Nudism Necessary to Health , Is, 85a-86a

Objective SelfI, 53c


Objects, Detecting Personality From, 100b-102a
Objects, Immovable, 63a-d
Objects of Affection, 88d-89a
Occult PowersSecretive and Concealed, 90a, b
Oneness of Allthe Real Good, 140d
On Karma and Reincarnation, 132a-133a
Opinion Is Conviction, 2a
OppositesDual Polarities, 126a-c
Orchard Floor, 50d, 51a-b, 52b-c
Original Sin, 117c
Others Into AMORC, Bringing, 39c-41b
Our Cosmic Relationship, 139c-140d
Our Greatest Possession, 53c-55b
Our Sunday Visitor . by Romn Catholic Church, 27c
Overused Physical, Spiritual Concepts, Conditions,
130b-c

Parapsychology, 100c. d
Parapsychology Class, RCU, 101a
Personality From Objects, Detecting, 100b-102a
Personality Which We Develop, 74d
Perspective in Fear and Reason, 59d
Petitioning Help, 11b, d-12b
Philosophy, Pur ScienceKeys to Knowledge, 17a-b
Physical and Psychic Manifestations. 34a-35d
Physical Circumstances of Man, 61a
Place of Rebirth A Magnetic Influence, 132c
Pleasure in Creating, Realizing, 135b
Plice Officers Experience, 112d
Poisoning. Mental Self. by Suggestion, 47c
Polarity of Nous, 68a
Poles Must Be Equal for Balance, 119b-d
Polygamy Justifiable? Is, I08d-109d
Positive Thinking, Affirmations and . 79a-80c
Possession, Our Greatest, 53c-55b
Potentialities of the Soul, 75d-76b
Power to Help Men, 92c
Prayer
A Mystical Experience, 140b
What Actually Occurs. 140a-b
Prayers? Who Answers Our, 126d-128b
Preceptor Depicts Cosmic Light, Wisdom, 137c
Precession of the Equinoxes, 58c-59a
Preincarnation, 82d-83d
Premonitions, About, 98a-100b
Prepared to Receive Rosiciucian Philosophy? 39d
Prerogative to HaveA Belief, 51b. d
Pride in Membership, 93b-94b
Primitive TribesNaked, 85b
Prince Ragoczy of Transylvania, 111d
Piinciples of Health, 108a
Privacy of the Mystic, The , 115c-116c
Privileges and Obligations, I24a-125a
Problem Solving, 107b-c
Profit by UntruthUnsound, 87d
Proscriptions Against Foods, 13d
Psychic Development, Diet and, 115a
Psychic Development, The Technique of, 102a-l03b
Psy'chic Effects of Space Exploration, 67a-68b
PsychicFaculties, Powers Beyond the Conscious, 98c
Psychic Hitchhikers, 78a-79a
Psychic Manifestations, Physical and, 34a-35d
Psychology and Parapsychology, 7a
Psychology and Psychical Research Subject:
Xenoglosis, 5c
Puipose and Cause in Existence, 103d-104b, d-105a
Purpose for Mans Being HereBelief, 62d
Purpose of Cosmic Laws Essential to Function, 69a

Radiation and Magnetism, lia


R + C Philosophy Study of Energy of Cosmic, 81c
Realization Greatest After Contact, 4d
Recluse With Illumination, 93a
Reconcile Objective and Nonobjective Worlds, 83c
Reflection of Divine QualitiesPersonality, 138b
Regeneration of Elements by Fire, 130d
Regularity in Exercises, 19d
Reincarnation, 32d
Reincarnation, On Karma and, 132a-133a
Relationship Between Past, Present, Future, 31c
Relationship, Our Cosmic, 139c-140d
Requirements of Life, 126a
Research on Creation Processes of Life not Sacrilege,
45d
Resistance, Righteous Indignation, 28b
Resources and Facilities (Individual) to Capitalize,
51a-d, 52c, d
Responsibilities of Our Existence, 74c
Restoring Lives and Souls, 37b-39c
Results of R + C Teaching or Practices, 84a
Retarded Child , The Mentally, 12d-13c

Righteousness. Impulse Innate, 42c


Romn Catholic Church Hostile to Alchemists, 112a
Romn Church, 23d
Rosicrucian Digest Opens Door, 40c
Rosicrucian Order Not Hostile Toward Religin, 27a
Rosicrucian Philosophy Compatible With
Christianity? Is, 26a-27d
Rosy Cross, History of the. 42d-44a
Russian Government, Telepathy Experiments, 29a

Saint-Germain? Who Was Count, 111c-112d


SalutationHomage to the Cosmic, 137d
Recognition. Respect for Temple. 137c
Sanctum (Your) Your Cosmic Laboratory, 69c
Schweitzer, Dr. Albert and Blood Pressure Study, 77a
Search for Impersonal Knowledge, 3c
Seek Help? When Should We, llb-12d
Self. An Integration of States of Consciousness, 66d
Becomes A Transcendent Consciousness, 139a
Self-Centered One Brakes His Growth, lid
Selfishness Defined? How Is, 69c-70c
Self-Consciousness After Transition, 35d-36c
Self-Sufficiency vs. Desire to Receive and Give, 11c
Sensation in Contacts, 3d-4a
Sensitivity to Vibrations, 81c-82d
Should Killing Be A Sport? 90c-92b
Should Mystics Seek Material Success? 92b-93b
Should We Ask for Things? 30b-31b
Should We Eat Meat? 33a-34a
Should We Forget Unpleasant Experiences? 21c-22b
Silver Cord, 39a-b
SinViolation of Religious Fiat, 117d
Sleeping Pilis. 108a
Smoking, A Tranquillizer, 129d
Smoking, Controversy Regarding, 128b-129c
Society, rganized, 118b
Something in the Air , lOd-llb
Soul, Dark Night of The, 11 3c-l 15a
Soul Forc. One Universal. 138a
With Life Forc, 46a
Soul, in Man, 118a
Rosicrucian Concept of, 36d
Soul, Nourishment of Body and , 75c-78a
Soul Personality Attracted to Condition at Birth, 132c
Evolves to Manifest Impersonal Self, 70b
Evolving, 41 d, 42b
Experience in Cosmic, 83c
Space Exploration , Psychic Effects of, 67a-68b
Space, Unreality of, 133a-d
Speaking in Strange Tongues, 5b-8b
Speech. Origin of. 8b
Spirit of Aggression. 28a
Spiritual Ideis and Developed Consciousness, 122b
Sport? Should Killing Be A , 90c-92b
StalemateEqual Forces Meet, 63b
Standard of Requirements, 50b
Statements, Mendacious and Personal Stock, 88a
Stellar Influences, Ancient Serious Study, 57c
Stonehenge, England, and the Rising Sun, 137a
Stream of Consciousness, 94c-d
Student of Mysticism Looks Within, 113b-c
Study of R + C Principies Makes One Conscious, 84b-d
Subconscious and Subjective States, 94c
SubconsciousOne Awareness Is Forfeited, 95a
Subconscious Powers Disrupt A Cosmic Plan? Does
Use of, 17b-18a
Subjective: Oblivious to Surtoundings. 7b
Subsciiption Rate, Special Reduction, 131b-c
Success? Should Mystics Seek Material. 92b-93b
Sudden Transition. 138a-139a
Suicide? Is Inviting Hazards. 134b-135c
Suicide? Is Risking Life, 22b-23c
Sun Ancient Symbol of Greater Ulumination, 137b

Sun Most Impressive to Primitive Man, 136d-137c


Surround Oneself With Cosmic Influence, 100a
T

Tastes, Preferences, Experiences Draw People,


132d-133a
Technique to Establish Union With Absolute, 92c
Technique of Psychic Development, The, 102a-103b
Telepathy, 6d
Terminology, The Meaning of, 89a-90c
Theosophy, 27c
Things You Can Do to Help , 41b
This Issue's Personality , lOb-c
Fras, Ramn A., lOb-c
Thought and Environment Help to Inspiration, 79a
Thought, Concentration, Meditation Necessary, I5c-d
Thought, Interfering , 86b-87a
Thoughts Lead to Creation, 32b
Thoughts of Righteousness Become Laws, 47b
Time and Space Not Actual, 36a
Time Relevant to the Observer, 68b
Tithing, 55b-d
Tobacco Question, The , 128b-130d
Tongues, Speaking in Strange, 5b-8b
Torah, 13d
Total Experiences HadKarma, 136b
Transition of ConsciousnessMeditation. 66d
Transition , Self-Consciousness After , 35d-36c
Transitional Period in the Cosmic Sense, 82d-83c
Transition Premonitions, 98a
Transition , Sudden, 138a-139a
Transmigra tion Confused With Reincarnation, 62c
Transmuting the Consciousness, 66a
Transported Ten Years Ahead, 56a-57b
Triis and SufferingLife, 74a-75b
True Moral Wrong, 70d-71a
Truth? How Important Is, 87a-88c

Unconsciousness, Soul, Life Forc, 54a-55b


Universal Soul Consciousness. 89d-90a
Universe Has First Cause, 81c-d
Unreality of Space, 133a-d
Utilization of Physical and Psychic Powers, 9a

Validity of Impressions Assured. 35c, d


Vibrations Create Conditions, 82b-d
Vibrations of Nous in Space, 67d
Vibrations, Sensitivity to, 81c-82d
Vibroturgy, 100c-102a
Virtues Related to Human Elements, 88b
Vision , Where There Is No, 15c- 17b
Vital Life Forc, 38b-39e, 45b, 46a

Wars, Religious, 23b


Watchtower , Published by Jehovahs Witnesses, 26a, c
What Are Innocence and Guilt? 117a-118c
What Are Negative Thoughts? 46c-47d
What Is Wrong With Civilization? 50a-53b
When Should W e Seek Help? llb-12d
Where There Is No Vision, I5c-17b
What Is Universal Love? 20a-21c
Whistle to Cali Dog, 34d
Who Answers Our Prayers? 126d-128b
Who Was Count Saint-Germain? lllc-112d
W hy Does the Cosmic Require Special Conditions?
68c-69c
W hr Man Was Created . 103c-105a
Wil You Help? 131a-d
Womankind Made Chattels. 109c
Women in AMORC , 44a-45a
World, Physical, Mental, Psychic, Spiritual, 9b
Wrong. Justifying, 70c-71d

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

L I T H O IN U . S . A .

mi! ni
A prvate publication
for m em bers of A M O R C

Where Mystics Dwelt


Through tliis entrance and into
the mysterious confines beyond,
there once passed alike numerous hum ble neophytes and mystics. In the hearl o f Pars, this
aged and battered gateway leads
lo the courtyard o f the form er
tem ple, laboratories, and per
sonal quarters of Alessandro
Cagliostro, celebrated Rosicrucian and mystic of the eighteentli century.

Greetings!
V

PROBLEM OF WORLD PEACE


War is the application of forc where reaDear Fratres and Sorores:
son seems to fail. A defensive war, if it is
The elements of peace are a human factor
truly such, is understandable. A people, like
as much as an environmental one, or more
an individual, must defend themselves
so. The demands for survival and the need
against assault or the destruction of their
for sustenance take preference over reason.
property. But can defense be claimed as
A starving person is not inclined to weigh the
vales of some ideology. To such a person, a justification for war where a nation by its
political system or its general administrasystem of government is only a possible imtive methods is provocative? At times, provmediate end for relieving the suffering he
ocation makes an attack a necessary defense
is experiencing. A true peace is based upon
against continued abuse.
idealism and morality. It presumes that the
individual has a certain compassion for huIt seems reasonable that the first step tomanity and is willing to make sacrifices
ward a world peace would be the establishaccordingly. It further presumes that men
ment and recognition of a universal morality
alike will abhor certain behavior and recogand ethics, such a code to be accepted by
nize still other conduct as virtuous.
every nation regardless of the prevailing
religions of such countries. This code must
Can a coarse, vulgar person, who gives
unrestrained vent to his passions and is be based upon human relations and take into
consideration human appetites and emotions
primitively self-interested, work for the reand the necessary disciplines to be enforced
quirements of intemational peace? Can
upon the individual for the welfare of society.
peace in the world be realized where there
It is possible that in some instances such a
exists racial prejudice? If people consider
code would conform to the doctrines of a
themselves superior and entitled to advanreligious sect. In other instances, it might
tages at the expense of the freedom and the
not. The code, however, must be empirical
opportunity of another race, what contribution do they make to peace? If they con and expedient. It must not be just a matter
of religious traditions, the reason being that
sider that their religin, their specific faith,
traditions and moral codes of religions are
makes them a chosen people and others
not in accord. A code of morality that would
heretics, do they enhance the cause of peace?
be a factor in peace would need to transcend
Further, in the world of today, with its
religious doctrinal difierences.
tremendously increasing population, do the
So long as there contines to be a soverultra patriots, the extreme nationalists, adeignty of nations, constitutions would be
vance the dream of peace? The nationalists,
who think of humanity in terms of a seg- required which in their wording and inherent
principies would conform to the universally
ment of humans wearing the badge or carryaccepted moral code. A constitution of a
ing the flag of a specific nation of preferred
nation, expressing its will, which by its
people, incite hatred and envy. They
inject into world opinion the very incen terminology and ideology deviated from the
universal moral code, would be potentially
tive for war. Peace cannot be had on the
a cause of war. It would reveal by its nonterms of any single group of peoples, any
conformity that it would not subscribe to
nation or council, unless such represents a
those principies which the rest of the world
consideration of humanity at large. It must
take into its evaluations the variations of believed were a necessary motivation for
peace.
human nature. War cannot be outlawed
It is natural for the human being to be
while the factors that make for it are still
aggressive in the sense of being ambitious and
deeply imbedded in the human consciousness
and character.
endeavoring to further the interests of self.

This inclination is inherent. It is part of the


urge of life itself. To stem this urge is to
inhibit, if not to arrest completely, the dynamic drive that pushes the individual and
mankind forward. This drive of the indi
vidual is transferred to collective political
bodies.
But how far can such political bodies advance without trespassing upon the sphere of
interest and security of another nation and
people? The have-nots by their natural aggression push into the realm of the haves.
The haves, in turn, repel them to protect
their own resources. It may seem that the
have-nots should push in another direction
so as not to conflict with the haves. Supposing, as it often occurs in the world, that all
that is left to a certain body of people or
nation of have-nots is a relative vacuum. In
other words, it may be a regin of the world
in which it is not possible for people to
acquire what is needed to improve their
status and standard of living.
It may be aggression when the have-nots
inject themselves into the sphere of plenty
of another people. It is a cause of war. But
behind that lies the first causethe economic
one, perhaps survival for such people. Can
we have world peace with unequal opportunity and deficient resources for some?
Especially is peace impossible where religin
favors overpopulation for its own selfish ends
and thereby contributes to unemployment
and the inability of the individual to edcate
and train himself properly in order to be
secure economically.
A thoughtful nation has its departments
and bureaus of experts that aid in the development of the resources of its territory.
It encourages its citizens to utilize certain
areas for industrialization, others for agri
cultura, and still others for developing the
natural resources, that is, timber, minerals,
rivers, etc. In other words, it charts and
cultivates its assets. Some nations are wealthy
because they have a variety of such assets

within their political boundaries. Others


have a paucity of almost everythingexcept
population. There can be no world peace
by confining a people to an area of despair.
An individual is not responsible for not being
born within the boundaries of a more fruitful
area of the worlds surface. He is naturally
going to feel the same urge to survive and
to know the pleasures and gratifications of
the body and mind as anyone else in a more
favorable location. Consequently, he will
push for these things, and his thrust may
mean war.
It may seem radical in these times to state
that what is needed is a reappraisal of the
whole worlds resources. Where a nation
does not have that which it can export so as
to buy in turn what it needs, it will be required to become an industrial center. Raw
materials will need to be shipped in so that
it can manufacture and give employment
to people and purchase the elements for a
standard of living approaching that of the
rest of the world. It will need to pay for its
resources on a proper exchange basis of its
manufactured products. Such an arrangement would obviously lower the wealth of
nations who are so favored as to have both
a plentitude of natural resources and extensive industries. It would tend, however,
to equalize opportunity for men everywhere.
This is not a proposal for depriving the
individual of incentive and the opportunity
to advance personally by equalizing man
kind. It is not a suggestion not to reward
one for his skill or labor. It is not an attempt
to prevent one from becoming personally
wealthy if he does so within the boundaries
of a universal moral code and by his own
ingenuity.
There are three things basically necessary
for the realization of world peace. In stating
them, we will, to an extent, be reiterating
what we have said above: (1) The development of a universally accepted moral and
ethical code that will keep the natural, primi-

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tive, selfish human motivation within cer


tain bounds of discipline, the same code to
be applied to the political systems and laws
of the sovereign powers. (2) The control
of population increase by law irrespective
of traditional religious doctrines to the contrary. (3) An internationally agreed upon
distribution of resources and industries to
achieve a more nearly equal standard of
living.
Fraternally,
RALPH M. LEWIS,
Imperator.

Path of Pur Intelligence


A frater now rises to address our Forum.
He says: The monographs have made reference to the Path of Pur Intelligence. This
pertains to the sphere of intellect. This
sphere through which the intellect passes is
said to be divided into nine divisions which
are given various titles. My studies have
brought this reference up again. I would
like the Forum to throw more light on this
mystical principie.
This subject, to which the frater refers,
concems the origin of particular mystical
principies which continu to have valu after
centuries of existence and which are still
taught. The subject has reference to the socalled ascent and descent of the soul and its
attempt to redeem itself. This conception,
which we shall touch upon, greatly influenced Christian doctrines in the early formative years of Christian theology.
The religious and philosophical system
known as Gnosticism was a great rival of the
early Christian Church. Many of the Chris
tian intellectuals actually favored Gnosti
cism. Although the Church said it was
originated by Simn Gitta, it actually was
syncretic. It was influenced principally by
Hellenic doctrines and even by Egyptian
teachings. In fact, during the first two cen
turies of our era, there were combined with
the Christian teachings many societies under
the ame of Gnosticism, proclaiming a gnosis
which professed to be a higher wisdom of
God and the universe. The word Gnosticism
is derived from gnosisspecial knowledge.
The doctrines of Gnosticism were perhaps
principally compiled in the two great centers
of leaming at the time, namely, Antioch and
Alexandria.

The Gnostics were a kind of intellectual


class who desired to resolve the Christian
message into an acceptable philosophy.
These intellectuals were thoroughly familiar
with Hellenic culture and the Greek philosophic systems. The Christian teachings, in
principie, appealed to them. They believed
that if they could be developed into a more
rational and profound philosophical system,
they would appeal to more of the intellectual
class. The Christian teachings seemed to
them too primitive and elementary in the
form that they assumed.
As a result, the Gnostics, as we shall cali
them, worked out a speculative system to explain the origin of evil, the nature of the
devil, and the interaction of the spiritual and
material worlds. The great ancient scholar,
Clement of Alexandria, quoted Theodotus as
to what gnosis or esoteric knowledge the
Gnostics claimed to possess. It was said to
be the knowledge of who we are, what we
have become, where we were, and to what
place we have been thrown; whither we are
hastening, whence we are redeemed; what
is birth, what is rebirth? What was all this
to accomplish? It was said to help the indi
vidual undergo a mystic experience whereby
he might apprehend the true nature of God
and enter into communion with Him.
The doctrines of Gnosticism, as said, were
syncretic, that is, they were borrowed from
numerous ancient sources. The soul, it was
thought, had descended into a corrupt and
material world and had to redeem itself by
an ascent through successive states of being.
It has been held that this idea may have
originated in ancient Babylonian beliefs. In
Babylonia, there was the doctrine of a series
of heavens, each under the rule of a planetary god. The soul must make its ascent
through these respective heavens in order to
finally be delivered to the Guardian of the
Doors.
The material world was regarded by the
Gnostics as being intrinsically evil. From it,
the immortal soul must be delivered. The
Gnostics had a doctrine of duality with a
resultant conflict between its opposites, as
did the Persians from whom they may have
borrowed the idea. The duality of the Per
sians, however, was that of Light and Darkness. With the Gnostics, this duality was of
Spirit and Matter. The lower world, or
matter, was of the senses. The higher world,

or spirit, was of pur Being. The human soul


was thought to be unative to the higher
world, but had fallen from it. This fall
occurred prior to the souls conscious existence, being the result of some cosmic disaster.
It could only be restored by divine intervention, for it was hopelessly imprisoned in
matter.
Gnosticism expounded that from the supreme God there proceeded a number of beings in a descending scale of dignity,
arranged in pairs of male and female. These
pairs of beings were called syzygies. Their
totality made a pleroma, that is, the fullness
and the blessedness of the Supreme Being.
These pairs were in a descending succession
by means of emanations from the one su
preme God, Absolute, or Soul, later called
aeons, meaning eternities.
A spiritual personality called Sophia was
said to have left her appointed place in the
spiritual Godhead in the desire to attain the
Supreme Light, and as a result to have fallen
into the lower world. With her went some
of the Divine Light. This, it was stated,
broke up the perfect harmony of the pleroma
which could not be restored until the lost
Light was recovered from the darkness into
which it had descended. It was further explained that before the sensible world, the
one of sensation, the material world, was
formed, there was an emanation of the Di
vine world of three root-aeons, each consisting of so many sub-aeons, male and
female.
Let us think of the Divine as a circle.
Emanating or radiating down from it were
lesser planes called aeons. Each of these
aeons contained Light, or spiritual essence,
from the ideal world or the cosmic Being
at the top. It is said that the third root-aeon
made itself threefold, containing all the
superna tural potentialities. Light shone
from it upon the primordial chaotic substance, matter, and the souls of all living
things were then imprisoned in this ma
terial substance. In other words, through
error, the light of the third root-aeon transmitted souls from itself into matter where
they were trapped.
The souls of men then had to struggle
against opposites in each aeon in order to
return upward again along a path of pur
intellect and spiritual enlightenment to reenter the pleroma, the fullness of Divine

Blessing. The Romn Catholic Church in


its theology expounds this principie in a
general way. It states that the salvation of
the soul which has fallen from its highest
estte can be had only by ascending through
the dogmatic hierarchy of the Churchs teach
ings. The individual, it is the contention,
cannot approach God independent of the
Church.
Basilides, thought to have lived about
A.D. 120, is accepted as the greatest exponent of Gnosticism, one of the authors of
its greatest works. He is of an unknown
nationality. He was well studied in Hellenic
culture and the wisdom of the Egyptians,
and was well versed in Hebrew. The sources
of information about Basilides are from
scholars such as Hippolytus and Clement of
Alexandria.
This path of pur intelligence and the
ascent of the soul is likewise found in a
somewhat similar presentation in the NeoPlatonic philosophy. The brilliant scholar
and philosopher, Plotinus, is credited with
being its founder. He was born in A.D.
204 and studied for eleven years under
Ammonius Saccas at Alexandria. His doc
trine is a combination of metaphysics and
mysticism, claiming that at the center of
all is God, the One, the Unity. From this
perfect One there flows or radiates out a
succession of emanations of decreasing
splendor and reality. The first emanation
downward, like rays from the Sun, is Nous,
Mind. This Mind radiates from its source,
God. It radiates as Light. This Mind, then,
eventually emanates into a lower level called
soul. Soul is the second sphere. Below these
emanations or, rather, at the extreme end
of them, is matter. Human souls falling away
from the One have descended into the lower
emanations of matter.
In other words, each emanation being less
perfect is farther from its divine source. The
human soul, in some complicated manner,
has descended into matter, the lower and
darker sphere, the material world. The soul
can gradually retrace the process of descent,
working its way back to the One, the Su
preme Good and Light.
In a certain degree of the Rosicrucian
teachings, the doctrines of Dionysius, the
great mystic, are explained. These are a
continuation of the ancient idea of the ascent
of the soul. In our Rosicrucian teachings,

however, such is explained only in the symbolic sense and is not to be taken literally in
detail.
The writings of Dionysius first gained
attention in A.D. 503. Dionysius was called
the Areopagite because he was thought to
have been converted by the Apostle Paul in
the Areopagus, a high court on Mars Hill
in Athens. In his writings, there are numerous references to his great master and guide,
Hierotheus. Dionysius says in his work entitled, The Divine ames, that Hierotheus
has already unfolded the truths. Hiero
theus is apparently an assumed ame under
which a certain master of Edessa wrote.
This master, Stephan Bar Sudaili, a scribe
and monk, wrote in the 5th century. His
work was entitled, Book of Hierotheus. It is
probable that Dionysius master was this
monk, Sudaili, who lived approximately
A.D. 475-525.
According to the doctrines of Dionysius,
which became extremely popular, there is
an initial Supreme Deity. He cannot be
known, but he can be reached and experienced. There are two ways for the soul, he
said, to experience this Deity: One is by the
affirmative way; the other, the negative. The
progress of the soul is both downward and
upward, through a ninefold rank of angelic
beings, a celestial hierarchy. These beings,
or intelligences, are ranged in a trinity of
threes, three times three equalling nine.
Each group of three is lower in intelligence
and spiritual perfection since it is farther
removed from the cosmic or divine source.
The way up through this trinity of threes
constitutes a celestial ladder for the soul, a
climb back to God. Man must strip himself
of certain evil ways and evolve as he climbs
from one to another of these intelligences or
angelic stages. Each of these intelligences is
said to impart something of its wisdom to the
soul so that it can attain its ultimate per
fection. The first of the intelligences and
nearest to God, or the first trinity, is said to
be the Seraphim, the Cherubim, and the
Thrones; the second are the Dominions, the
Virtues, and the Powers; the third and lowest are the Principalities, Archangels, and
Angels. The lower group are said to be
more like symbols and signs that lead and
guide men upward. Dionysius called this
the negative approach, and it is the one
which he preferred.

These, then, are the origin and the symbolic meaning of the tem, Path of Pur
IntelligenceX

Psychic Development and Privacy


It is common to receive letters from members of this organization lamenting the fact
that they feel their studies are suffering because of a lack of privacy. There is no doubt
that an environment which permits an indi
vidual to have time by himself to direct his
attention to those interests which he wants to
study and learn more about is an important
factor. It is very difficult for anyone who
has the acute use of all five senses to concn
trate upon a subject matter or, as far as that
is concerned, upon anything, when the
physical senses are constantly bringing him
interruptions from his environment which
he does not cause or cannot control. Any
one who has tried to read anything that is
profound or complex in a room where conversation is taking place knows how easy it
is to be distracted from reading. Therefore,
it is logical to presume that the lack of pri
vacy on the part of a student who wishes to
study is not going to be conducive to the ends
he hopes to attain.
This subject, however, has broader implications than these simple statements would
seem to imply. Privacy is of two kinds:
There is privacy within the environment and
a type of privacy that can be developed with
in the self. While it would be difficult to
read a complex manuscript and at the same
time be distracted by the conversa tion and
comments of others, we must not forget that
any type of learning is relative. Has anyone
at any time ever had ideal environmental circumstances to accomplish what he wanted?
I can think of individuis whose ames are
outstanding in history who had to study and
carry on their work in restricted circumstances insofar as their environment was
concerned.
Fifty or a hundred years ago, family life
after dark usually centered about one point
of illumination. It may have been a light on
a table in the principal room of the house,
where the family had to work together in
the sense that there was no other place where
one might read or study or even do a simple
task. He had, under the circumstances, to
do the best he could, and there have been

examples of individuis who under such


handicaps have become self-educated. We
might ask what they would have been able
to accomplish if their environment had been
ideal for study and contemplation. Possibly,
they would have been even greater than
history has recorded them.
On the other hand, I have found, also
particularly as it applies to students complaining that lack of privacy is interfering
with their study and progressthat many
who complain about their environment are
often only making excuses. Those who have
stated that they were unable to study, practice the experiments in our monographs, and
progress as they had hoped, when placed in
ideal circumstances have shown no greater
degree of development than they did when
they were working under a handicap.
In the Supreme Temple here at Rosicru
cian Park, there are two rooms known as
sanctum rooms. These rooms are very small.
They are not, I believe, more than about six
by ten feet, if that large. They provide ideal
circumstances for the study of our mono
graphs. There is a sanctum already prepared,
with appropriate medita tion music piped in.
The music and the illumination of the room
are completely under the control of the indi
vidual. Otherwise, the room is soundproof
so that the one who retires to one of these
sanctum chambers for meditation and study
is in an environment as nearly perfect for
such a purpose as is possible to be created by
the human hand.
One would conclude that there would be a
great demand for these rooms; but, actually,
they are not used to the extent that we anticipated when the space was put aside in the
Supreme Temple building to provide for
them. In other words, this illustrates very
dramatically a point which I wish to emphasizethat almost every human being reaches
his present point of development physically,
mentally, and psychically in spite of his en
vironment and not because of it. We adjust
ourselves to the environment to the extent
that we find sufficient motivation for accomplishing the ends we have in mind.
When perfect environment is provided or
accessible and is not used; then I can only
conclude that the individual who complains
that his development and his periods of study
are limited because of external circumstances
is consciously or unconsciously only using

that circumstance as an excuse for avoiding


the work and study necessary for proper de
velopment.
From the standpoint of the individual,
privacy is one of those rare possessions of
the human being that he does not fully
appreciate. The principie of modern-day
psychological analysis stresses the reactions
of living organisms. Some years ago, the
psychological concept of behaviorism won
great support. Behaviorism is a form of biological investigation in which the reactions of
individuis, human or animal, are studied
and the mechanism of their behavior deduced
from their actions. Actually, there is more
to the human make-up than physical reac
tions.
It is true that we can make broad interpretations based upon the behavior of indi
viduis. Even the person untrained in
biological, psychological, or behavioristic in
vestigation can observe the actions and expressions of another and decide to some
extent his mental states. It is quite evident
when an individual is happy, sad, angry,
pleased, or annoyed. It is true that we each
have a certain degree of control over our
expressions, and frequently we are placed in
a position where we deliberately hide the
physical appearance that would betray, or
rather reveal, our inner thoughts.
Inner thoughts, however, are those which
lie within the realm of human privacy. There
are certain functions of our being, both men
tal and physical, that always remain prvate
to us. If it were possible literally to read the
mind of everyone, we might be surprised at
some of the information that we would obtain even from those whom we know best.
All of us carry within our own consciousness concepts, ideas, and principies that are
exclusively ours. They are the result of our
training, experience, reasoning, meditation,
and the conclusions at which we have arrived.
We do not necessarily conceal these points
of view or attitudes in order to deceive any
one. We do not always intentionally conceal
them from those in whom we have the most
confidence or with whom we have complete
harmony of relationship. We simply do it
because our innermost thoughts are a part
of us, and we may involuntarily and uncon
sciously realize that they are an important
part. They are something that is exclusively
ours. Our whole basic behavior and point of

view are based upon some of the conclusions


that are stored and remain secret within our
consciousness insofar as the extemal world
is concerned.
This is a good circumstance because in
these innermost parts of our mind we are
reaching the inner self, the soul forc, the
divine essence within us. Where we may
make a mistake is not to go a step further
and relate our prvate thoughts, ideas, and
concepts with the life forc that functions
within us. The purpose of properly directed
meditation and concentration, as well as
many of the experiments which are given to
us in the Rosicrucian monographs, is to develop a harmonious relationship between our
prvate selves and the inner self, the personality of the soul that functions within us.
What is ordinarily described as psychic
development is nothing more or less than
a continuation of the State of harmony which
we refer to frequently in our teachings. Psy
chic development is a degree of harmony that
is established between our conscious selves
and the personality of the soul. We might
say the same thing in other termsthat it
is a degree of harmony that exists between
the conscious and the subconscious, or the
objective consciousness and the subjective
consciousness.
Our ordinary thinking processes take place
in the area of objective consciousness. It is
on this that we depend for our memory, for
the ability to use previous experiences and
various experiences in life that have been
ours. A degree lower in subjective conscious
ness are the promptings of intuition, the pattems that form habits and cause us to be able
to draw upon a source deeper and more profound than is stored in the area of objective
consciousness.
The relationship between the two cannot
be completely controlled voluntarily. In the
state that he exists on earth, man will never
become fully aware of the content of his
subjective mind in comparison to the extent
that he does so with his objective mind. That
is one of the purposes for which we are studyingto achieve a harmonious degree of rela
tionship between these two mental systems
that are ours. The devoting of proper time
to meditation, concentration, and to the practice of the experiments which we have provided in the Rosicrucian monographs is the
means by which we develop and, in a sense,

clear the channel that exists between the


conscious and the subconscious. In this way,
there can be a free flow of impulses from one
to the other. We develop the ability to bring
into consciousness those intuitive impressions
that will guide us rightly and give us the
information, strength, and forcefulness we
need to cope with our external environment.
As we improve our ability to perform this
function, the channels work in both directions. There is stored in the soul conscious
ness the true purpose of our being here as
living entities and, in that way, the soul per
sonality gains the experience for which it is
incarnated. Harmony is the key to all of
mans life, whether it be physical, mental,
or psychic. We must establish harmonious
relationship with our physical environment
insofar as our physical body is related to it.
We must mentally adjust ourselves to the
social systems in which we are required to
live, work, and play in order to particpate
to the fullest extent possible in this experi
ence of life into which we are born.
Even more important, we must relate all
conscious endeavor, thoughts, activities, aspirations, and hope to the privacy of our
inner consciousness, to that threshold of
privacy that is the borderline between the
objective and subjective minds. To do so
causes us to be more aware of the existence
of both, for, as in the case of any habit sys
tem, this habit system develops into channels
that work both ways, that give us access to
the wisdom of all time through the intermediary of our inner selves and soul personalities and, at the same time, permit our
personalities to grow and fulfill the destiny
for which they were incarnated.A
The Righteous Life
A frater addressing our Forum says: The
Ten Commandments, the New and Od
Testaments, and the Rosicrucian studies
teach us that a righteous life is the best way
to attain Gods Kingdom. Yet if anyone were
to follow these precepts and exhortations literally in this modern world, he would probably be adjudged mentally ill. How then,
in good conscience, can these rules be followed without a stigma being attached?
Moral codes have generally been considered as being divine fatsthe words or
commandment of a Divine Being. This is

probably due to two conditions: First, such


commandments are to be found principally
in sacrosanct works such as the Bible and
the Koran. Second, founders of religious
sects in moments of religious ecstasy feel
and believe that they have contacted a
Divine Intelligence and that the latter has
expressed certain precepts to be objectively
established as rules. These rules are construed as directives for attaining the right
eous life, which the founder or Messiah feels
he has experienced in his mystical state. The
human mind and intelligence has to interpret
the moral and mystical experience in terms
of its finite knowledge in accordance with
the social customs of the day.
The Mosaic Code had a strong hygienic
basis. There were certain practices among
the ignorant people of the day, who were
nomadic tribes, that were detrimental to
their health. Their diet was unbalanced,
contribu ting to their diseases; many of their
personal habits relative to their daily living
were unhygienic. It would have been ineffectual for any individual to inveigh
against these habits. Their traditions and
customs were so deep-seated that mortal
authority would have had no influence upon
them. However, when Moses proclaimed
that God had exhorted him to command his
people, obviously the resultant rules were
accepted. The people feared their God and
any reprisals for disobedience. Such a code,
then, became the standard for a righteous
life.
Some of the orthodox requirements need
no longer be religiously observed today because of the advance of knowledge. The
practical need for such actions is understood
and need not be given any moral or religious
connotation.
The righteous life in the religious sense
is founded upon varying moral and religious
prescriptions. There is no universal moral
standard. Moral codes in their specific wording and requirements are formulated not
divinely, but intellectually. One can say
that any moral code has a subjective, spirit
ual, or moral impulse behind it. When it is
reduced to an objective form to be communicated to the minds of others, it is then
termed in accordance with those vales
which at the time men concede to be good
or evil.

The Puritans lived what to them was a


righteous life. Ascetics who practice selfabnegation, the denial of all pleasures of the
body and the mortification of it, believe that
such a life is a righteous one. However, there
are other millions who think that such prac
tices are fanatical; they may even explain
how such extreme practices are actually
ungodly.
During the Middle Ages, it was believed
that the end of the world was soon to come.
Such a doctrine was preached far and wide.
In their ignorance and fear, men thought
that the only way to expiate their sins was
to renounce the world. The world and likewise the human body were thought to be
corrupt and evil. Thousands of men entered
monasteries to lead austere lives. They
denied themselves all pleasures. Although
they thought it a sin to commit suicide, by
their conduct in every other way, they
showed their contempt of the physical body
and earthly existence. Droves of persons,
trying to redeem themselves, fled to the
mountains and forests to dwell in caves. To
them, all of that meant a righteous life.
We have seen so-called holy men in India,
fakirs, and religious mendicants, who lived
in filth that a dog would avoid if it could.
We have seen them with vermin crawling
through their matted hair and over their
bodies, which were covered with sores; some,
half buried in dirty sand, lay in the shade
under the piers overlooking the Ganges.
These men believed that the human body
was a prison of the soul, that mortal exist
ence was evil, and that all creature comfort
and pleasures were satanic. The more pain
and discomfiture they experienced, the
closer they thought they would come to the
ecstatic consciousness of their own souls. The
repulsive way, according to our conceptions
in the Western world and to many Eastern
religions as well, in which such people lived
was thought by them to be a righteous life.
There are two general factors, therefore,
which tend to establish for the average in
dividual his conception of a righteous life.
The first is his moral code, whether prescribed by religious sects or personally
evolved. The second is the customs of the
society of which he is a part. The normal
individual has an impulse toward righteousness. He does not want by defying all ac-

cepted moral and ethical codes to be a social


outcast. If the behavior of the society in
which he dwells seems to conform to his
moral impulses to live righteously, then that
is the one he will follow. There are those,
however, who are enlightened or in advance
of their age. They may see the fallacies of
some of the customs of the times and may
crusade against them. To them, righteous
living means abolishing or modifying some
of the traditional conduct of society. Such
individuis often have advanced mankind
by opposing such practices as slavery, abuses
to animals, child labor, torture of the insane,
capital punishment, belief in witchcraft,
religious persecution, and racial prejudice.
Others, with perhaps the same psycho
logical motivation toward righteousness but
without proper rationalization or because of
some mental aberration, have advocated
ways of life that were in effect detrimental
to society. In our day, particularly in the
Western world, these latter persons would
be thought extremely eccentric and would
have followers only of their own kind.
If, then, there is no universal system of
righteous living and the different sacred
works deviate from each other in what they
recommend, how does one go about selecting
a way with assurance? By their fruits
shall they be known. In the individuals
opinion, based upon a reasonable study of
what progress mankind has made in human
relations and behavior, he will accept those
beliefs and doctrines that he thinks have contributed the most to societys advancement.
The decisin which he makes as to the right
eous life may not, of course, wholly conform
to any existing religious system. In fact, he
may decide that certain elements extracted
from several religions make a more satisfactory moral fabric and code for him. Then,
again, he may construct a code from philo
sophical and metaphysical systems which he
has studied. Or he may judge the righteous
life in terms of human conduct based upon
the highest conscious motives of men.
No matter what the righteous life selected,
basically it will be a personal acceptance, a
conviction founded upon the experience one
has had. We are not bom with a righteous
code of living. We acquire the code. In fact,
we may modify this code through the years
due to our realistic contact with the vicissitudes of life.X

Our Public Attractions


A frater from New York wonders why we
sponsor an Egyptian Museum for the public.
To many of our members, the facilities of
Rosicrucian Park seem rather remte, and
we take this opportunity to paint a more detailed picture of the functions they serve.
In a small schoolroom in one of our modern
high schools somewhere in California, a
young school teacher was conducting her
class in Ancient History. This particular
day, the class was studying the part Egypt
had played in the formation of our presentday civilization. If we imagine we are in
the class at the moment, we might hear her
reading from the text:
The huge monuments of Egypt stand in
silent testimony to the great genius possessed
by the peoples of centuries ago. The enormous pyramids are composed of huge blocks
of stone exceeding two and one-half tons in
weight, one lifted high above the other, hundreds of feet above the surface of the earth,
each varying in its dimensions not one sixteenth of an inch. The whole mass, forming
perfect, mathematically correct pyramids,
their apex exactly above the center of their
base, are evidential of skill and knowledge
of such sciences as mathematics, leverage,
and masonry.
Great irrigation canals, glass-surfaced tiling, magnificent colonnaded temples, mosaic
flooring, a calendar of 365 days, copper and
tile water pipes, maps of the heavens, papyrus
scrolls, revealing an amazing knowledge of
the human anatomy and even using for the
first time the term brain. These are not
the consequences of accidents, but of the
careful investigations, probings, and conclusions of minds which would today excel in
our scientific fields. In fact, because of the
laws of nature which they discovered, tabulated, and used, their accomplishments were
definite scientific achievements.
At the end of the period, we would hear
her announce, Tomorrow, class, you are to
have a special treat. You will be excused
from all your classes, for we are going to
take a trip to a museum to see many of the
things about which weve been talking. We
shall see a full-sized reproduction of a rock
tomb of the Feudal Age of Egypt. Well
be able to stand inside it and feel just as
though we were back in the days of ancient

Egypt, with all of its mystery and fascina


ron. We shall also see a reproduction of the
interior of one of the beautiful od temples
of Egypt. The sky will be filled with stars
and we may sense that it is a beautiful, cool
evening under the stars.
Youve all heard about mummies and
how well they were preserved by the Egyptians. Well see plenty of those, too. We
shall see large buildings built in Egyptian
style; in fact, it will be very much as though
we were to enter a time clock and travel back
3000 years to this ancient land.
Strangely enough, amidst this ancient
backdrop, there is also set a scene of the
most modern science and art exhibits and
demonstrations, which we may also enjoy
while we are there. It promises to be a full
day, so come prepared!
This goes on in many California schools
every month, fratres and sorores, and the
museum and the exhibits are none other than
your own Rosicrucian Park with its Egyptian,
Oriental Museum, Art Gallery, and Science
Museum and Planetarium.
Subsequently, this group of students carne
to Rosicrucian Park and were met by the
Curator and taken through a myriad of ex
hibits in grand style. They saw and lived
for a time in the od rock tomb, saw the magnificent Memphis Temple, the obelisk, the
sphinx, and the other entrancing features of
Rosicrucian Park.
This is not a rare incident, but a regular
feature at the Park, as are the many visits
made by the public to similar institutions
throughout the United States. At least one
school group visits both our Science Museum
and Planetarium and the Egyptian, Oriental
Museum each day of the school year. Each
month, thousands of adult visitors pass
through the display rooms, go into the Theater of the Sky, and push the buttons that
demnstrate physical laws in the mechanisms
set up in the Science Museum. Clubs and
other local groups in the vicinity of San Jos
often use the facilities of these two institu
tions for their activities. San Jos, the home
of many conventions, is constantly filled with
visitors from all over the nation, who come
as individuis or as organized groups to our
museums.
In addition, our museums send written
invitations to all schools within a 100-mile
radius of San Jos, and nearly all invitations

are accepted. Such activities do a great deal


to raise the prestige of our Order in the eyes
of the public, as well as serve as a popular
channel through which thousands upon
thousands of people become acquainted with
the Rosicrucian Order.
It is good for members to become more
intimately acquainted with the activities
which often seem rather remte. If each of
you could see the substantial nature of your
Order, you would be gratified by the constant
attention that is given by the officers to
authenticate every aspect of the Orders existence. How careful they are to build each
unit upon a firm physical and moral foundation! How free from sham and exaggeration are the claims of AMORC!
Each year there are new and extended
activities. For a month at a time, the Art Gal
lery presents nationally known exhibits, including those of the American Federation of
Arts and the Modern Museum of Arts in
New York. Among its noted displays have
been the Ballard Oriental Rug Collection;
the Paintings of Contemporary Berlin Artists; works of Sargent, Grandma Moses, and,
just recently, the paintings of Walter and
Margaret Keane. Frequently, there are leetures or movies given by some specialist in
these fields on the particular topic on display
at the time.
A museum of antiquities provides an excellent place for such an inquiry into the
past. It is only fitting, therefore, that the
Rosicrucians, a nonsectarian, world-wide,
philosophical fratemityactive for centuries
in diffusing knowledge pertaining to mans
nature, his place in the universe, and his
accomplishmentsmaintain an institution for
the preservation of those things which depict
the achievements and the record of errors
of our forebears.
The Rosicrucian museums were, therefore,
established by the Rosicrucian Order under
the authority of Dr. H. Spencer Lewis, its
chief executive at that time, to house such
a collection of antiquities and exhibits of
diverse sorts as would prove instructive and
interesting to the members of the Order and
the general public alike. Our affiliations include the American Museum of Natural History, the Smithsonian Institution, and the
Western Association of Art Museum Directors. We can be justly proud.
(continued overleaf)

The Science Museum and Planetarium


now take their place, too, as cultural attractions which bring thousands of persons to
Rosicrucian Park to acquaint them with the
rational, scientific, and practical activities
and teachings of our organization as com
pared with some impractical or theoretical
teachings of occult organizations that create
an erroneous impression in peoples minds
as to what the various mystical organizations
of the world are trying to accomplish.
In 1938, a large and sensitive seismograph
was installed in the Science Museum, capable
of registering temblors or undulations of the
earths surface or interior thousands of miles
distant. In 1937, we demonstrated a Cosmic
Ray machine, the first of its kind ever made,
which made visible and audible the effects
of rays of energy from cosmic space that
come toward this earth and affect it.
Through these extensin activities, many
of our members are beginning to realize more
and more each day that fundamental mys
tical and scientific principies are so closely
related that they are not incompatible, let
alone opposing, as has been believed in recent
years. It is easy at times, being far from
the center of these activities, to lose sight of
the public activities of AMORC. Members
should not, however, lose sight of the ma
terial benefit our Order offers to members
and nonmembers alike.
We should be justly proud of our endeavors which weekly and monthly are helping to clear away the cobwebs that dull the
human mind. These are talking points for
our organization, fratres and sorores; they
are real, tangible assets; they are extensin
activities, serving the purpose of spreading
the Light as we know it needs to be. Be
continuously cognizant of the fact that you
are not supporting a system of home study
merely for yourself, but a tremendous forc
for good in this world, with its head in the
clouds and its feet planted firmly on the
ground!B
Medifocus and Magic
Recently, we were quite amazed to learn
that in the opinion of a few membersnot
numbering over threeour program of Medi
focus is a form of magic. As best we could
determine, the reason behind this opinion
is that one mind is trying to direct another
by thought and suggestion.

First, briefly, what is meant by magic?


It is the belief in the supernatural control
and direction of the forces of nature to do
the bidding of man. The delver in magic
believes that he can compel natural law to
conform to his wishes by exercising the com
pulsin of some greater forc or power. In
fact, the average primitive person who prac
tices magic does not believe in the immutability of natural law. He thinks any law can
be restrained, altered, or modified by subjecting it to a superior supernatural forc
which he brings to bear.
Strangely enough, there is a kind of parallel between magic and science. In both those
spheres, man is attempting to direct and
control natural law. Magic attempts to do so
by conjuring the power of a supernatural
agency. Science seeks to do so by learning
the functions of natural phenomena by
which they then can be manipulated by the
knowledge and will of man.
Now, what is Medifocus trying to do and
what is its motive? Let us first begin with
the motive. Our purpose is constructive and
humanitarian. We hope to suggest to world
leaders through Medifocus ways and means
that will lead to world unity and peace. We
are trying to bring the minds of those leaders
who have the responsibility of their country
and the millions of people in them to work
toward transcendent ends that will serve all
humanity. There is no prejudice, no hatred,
no material objective in all such effort. Certainly, no more noble effort could exist today
than to try to lessen world tensin and avoid
a catastrophic major conflict. No organiza
tion could be more free of ulterior purpose
than AMORC. We are neither a religious,
political, or commercial organization. Our
objectives parallel and complement what we
are trying to do with Medifocus. No real
Rosicrucian and no intellectual and conscientious person can, therefore, object to the basic
motive of Medifocus.
Now, how do we try to go about our intentions in Medifocus? We wish to so attune
ourselves with the minds of certain of these
leaders that mystically, for the moment, we
assume their personality and consciousness.
Concomitantly, we hold in mind the par
ticular constructive, beneficial thing which
we would like them to accomplish. This is
so that they will feel inspired and motivated
to act so as to bring about those things, that

is, to materialize them. We do not presume


to explain just how they shall accomplish
that end; that would be presumptuous on
our part. The individual, the official whose
mind we seek to contact, would do those
things according to his personal capacity and
the facilities at his disposal.
Suppose you are requested to direct your
thoughts of freedom of conscience toward a
certain world leader, the motive being that
he would become more tolerant and allow
the citizens of his country to choose their
religious faith without persecution or governmental restraint. You could not presume
in your practice of Medifocus to suggest
what procedure or program that leader
should adopt so as to accomplish that end.
Rather, by implanting the suggestion in his
consciousness according to the method of
Medifocus, you serve your purpose. The
idea would seem to have originated in the
mind of the official. It would seem to be his
own concept. Consequently, he would act
upon it according to his own experience and
knowledge.
Is this practice, then, the enslaving of the
minds of others? Is it obtaining undue con
trol of the intelligence and will of other indi
viduis? First, psychologically and mystically
even in hypnotismit is known and taught
that no suggestion of another is stronger
than the accepted personal moral and ethical
standards of the individual. The moral and
ethical code, for example, to which one adheres or believes in is strongly registered in
the individuals subconscious. Only through
ones own reasoning and suggestion can such
a standard be removed or changed. In other
words, if it is something that in our con
scious state we support vigorously, then it is
likewise a strong and deeply registered conviction in the subconscious. The suggestion
of another cannot alter those personal convictions unless we first consciously accept
the outside suggestion and then decide to
make the change.
Therefore, no one through Medifocus can
gain control of the mind of another so as to
cause him to act against his will or decisin.
However, what Medifocus can do, after one
is successful, is to cause a strong suggestion
to arise in the mind of the person being
reached. Perhaps it is a suggestion that
would not be accepted or considered by him
if it were offered in vocative or written form.

But reaching into his mind and consciousness


by the means of Medifocus, it may be evaluated, given some thought. It may be con
sidered so as actually to cause him to decide
to change his usual ideation or chain of
concepts.
Those who would say it is morally wrong
to continu the practice of Medifocus would
likewise be condemning many similar and
accepted practices. For example, parapsychology, which concerns itself with the
phenomenon of mental telepathy, would like
wise fall into the same class, for it concerns
itself with the projection or transmitting of
thought to the minds of others. Then, also,
there is hypnosis, which, today, is used extensively medically. It would likewise be
considered wrong when, for the purpose it
is used, it is not. Even prayer could be
thought improper if one is to condemn Medi
focus, for prayer is often offered for the
purpose of trying to change the ways and
actions of others. Clergymen, priests, and
rabbis offer prayers with the appeal that men
may think and act in certain ways. Even
medical and psychiatric counsel could be con
sidered wrong if the same false reasoning
is applied by those who criticize Medifocus,
for such counseling is the earnest and con
structive attempt to influence the mind of
the patient.
In fact, we might even say that all types
of advertising and propaganda, which directly and indirectly seek to establish ideas in
the minds of others, are wrong, too, ifand
only ifwe take the extreme position of those
who criticize Medifocus.
Could these Forum articles be called magic
merely because they seek to transmit in
formaron with the hope that the ideas conveyed to the reader will direct his thoughts
into new constructive channels from which
he and others will derive benefit?X
Human and Insect Behavior
In correspondence directed to our instruction department, a member commented upon
the generally known fact that many insects
have evolved a highly organized social existence. This member asks if that is an advanced form of existence higher than the
social organization of man or whether it is
like a dictatorship, a lower form of societys
organization.
(continued overleaf)

I have no doubt that almost everyone remembers as a child reading the story of the
ant and the grasshopper. This story had to
do with the industrious ant that labored during good weather and had food stored away
for winter when it was difficult to find food.
The grasshopper derided the ant for its industriousness, but when it became coid and
no food was available, it was glad to ask for
help from the ant. The moral of the story,
of course, was to impress young people with
the valu of work and planning ahead. Possibly, such a type of story would not be out
of place in this modern-day tempo of living.
I am unaware as to whether the story is still
read in our grade schools today.
It is true that the social organizations of
many insects and many other forms of life
are highly complex. They have been studied
and discussed by many authoritative biologists. It is easy to understand when we ex
amine the complex social structure of the beehive, the ant hill, or the colonies in which
many other forms of life exist, that it would
at first thought appear to be an evolved form
of society. This, I believe, was a commonly
accepted concept of fifty or more years ago,
more so than today because modern man has
seen the impact of the combination of technology and dictatorship well illustrated in
some countries now as well as in the immediate past. While those countries that have
had this type of government have taken advantage of technological situations and have,
in many cases, become advanced in certain
fields, they have fallen down in others. Most
individuis who have lived under a dictator
ship have not been too happy with either
the government itself or its end results.
The human being differs from lower forms
of animals or animal life in general in that
he is equipped to think creatively. He is
also in a position to broaden his decisions and
develop more of a degree of choice than is
found in the levels of lower animal life. It
does not seem to me that those who talk of
the ideal society as being under a form of
regimentation recall the fact that some of the
greatest developments of mans history have
come about as the result of the freedom of
the individual to think.
It is questionable whether today we would
have the philosophy of Plato, Scrates, and
Aristotle if these individuis had been restricted in thought. In fact, when Scrates

was restricted, he was condemned to death


and we had no more of his philosophy.
Buddha, Jess, Mohammed, among religious
leaders, spoke freely and expressed them
selves. Even in modern times, we wonder
whether or not the technological advances in
the field of invention would have proceeded
as rapidly in a country where individual be
havior was restricted as it has in many free
countries.
I am frankly somewhat disturbed when I
hear of people, otherwise intelligent and welleducated, who consider the possibility of
reducing human behavior to the level of that
which is regimented, such as in the ant hill
or the beehive. The talk among such people
emphasizes defense mechanisms, compulsive
patterns, and overcompensations. It does not
seem to me ideal that a society should exist
in which every member knows the responses
and behavior of the others, even though all
that it does may be brilliant and efficient.
If it is done without feeling, the accomplishment of any act, with neither regret or
satisfaction, is not taking into consideration
the full scope of the human intellect and
feeling. A coid, efficient society would in a
sense be a society of monsters. I believe it
would be a dangerous society.
People must be what they are. They must
be fallible. They will have doubts and fears,
and they will react to various situations with
tears or amusement. They will be capable
of acts which are to their credit or which are
below human dignity. I believe that we
would all be more comfortable continuing to
live in a society believing that expressions of
both good and evil will occur, with the hope
of mans evolvement and ability to distinguish between what is good and what is evil
and, more important, with the hope that he
will evolve to the point where he can make
an intelligent choice in favor of the good.
In this sense, society will serve life best
when it provides the means for each expression of life to fulfill its basic and fundamental
purpose. One of the purposes of the life of
a human being is to evolve his awareness of
his relationship with an infinite source and
with his own inner self. He will be able to
do this best if he is allowed certain freedoms
and a certain degree of choice. There would
be no satisfaction or no particular valu in
being good just for goods sake. To be good
because he has found that good is better than

evil, that laughter is better than tears, that


joy is better than grief, is to live in a society
whose behavior is based upon experience and
the conclusions of intelligent entities.
Life is too complex to be reduced to a series
of patterns and a formulated, fixed type of
behavior. Human expression is probably to
reach its mximum where latitude and freedom are the keynote and where the restrictions are only those that must be imposed
to preserve the integrity of a society which
permits human beings the freedom to
evolve.A

Kartna Versus Forgiveness


A frater of Switzerland, addressing our
Forum asks: Is not the idea of karma and
the forgiveness of sins incompatible? In fact,
it seems that by the law of karma a sin
could not be forgiven, realizing, of course,
that the words sin and to forgive can mean
many things.
It is quite true that karma and the for
giveness of sins as doctrines are quite in
compatible. It is for that reason that the
Romn Catholic Church inveighs against
every philosophy, metaphysical system, or
religin which teaches karma. The principie
of karma is more compatible with scientific
principies than with some orthodox faiths.
Karma does not recognize arbitrary decisions
being made by a personal deity, either for or
against human beings.
There are two ways to look at the theological doctrine of the forgiveness of sins.
The common conception is that the indi
vidual, by certain prescribed dogma, makes
an appeal to God, or a so-called intermediary
thereof which a religious sect designates, and
conforms to a rite of atonement. Thereupon,
the deity forgives the sinner. This is the
equivalent of his being charged with a crime
and coming before a human judge. The judge
proclaims that he will be exonerated, providing he does thus and thus. The other way
to attain forgiveness of sins is by devoting
oneself to prescribed religious rites such as
sacrifice, mortification, abstentionthereby
propitiating the conceived displeasure of a
deity.
Karma, however, is the law of compensation, or cause and effect; for every act there
is a definite result: That is, for every cause

there follows an effect. These causes are not


the result of a purposeful determina ti ve.
They are not an intentional, willful direction. They are strictly impersonal, as is any
law of nature. Karma, therefore, is not
punitive or an act of retribution. It is not
intended to exact punishment from man for
a wrong act. A parallel between cause and
effect and the true meaning of karma, which
etymologically has its origin in the Sanskrit
words to do or deed, can be found in any
natural phenomenon.
For analogy, gravity neither works intentionally for or against man. Its forc
when invoked works without feeling. It can
be directed by man as a cause from which
certain effects will follow. If the cause is
properly directed, certain beneficial results
may follow, as we know, in the thousands of
ways in which Science daily uses that phe
nomenon. If it is caused to function without
regard for its effects, then gravity may be
harmful although not because of any willful
or intentional action. We know that an object carelessly thrown in the air invokes
a cause, gravity, from which follows the ef
fect of the objects being drawn to the earths
surface. If the negligence results in the falling objects striking and hitting one, he can
not say that gravity wished to inflict an
injury upon him or was desirous of punishing him.
Likewise, as we have often had occasion
to say in our Forum, it is an erroneous idea
that all karma is adverse or detrimental. This
is the presumption that it is being imposed
as a punishment for some wrong human con
duct. It must be understood that karma can
be beneficent as well. It depends upon what
laws of the Cosmic and of nature that we
put into effect in rea tion to our own vales.
Some effects that follow our deeds will bring
about adverse circumstances; others will pro
duce advantageous ones. If one, for analogy,
maliciously breaks a shop window, he has
established a series of causes from which
ultimately he will suffer. The karma obviously is of his own making. On the other
hand, if one diligently studies for a certain
profession and passes a required examination,
he will benefit by these causes which he per
sonally instigated.
We may unconsciously invoke laws from
which we suffer. We learnmost of the

timewhat our mistakes are, and we try to


avoid inducing the same effects in the future. Conversely, we all learn that certain
other circumstances, deeds, or acts are most
likely to redound to our benefit. Of course,
we cannot know all cosmic and natural laws.
Consequently, in our ignorance, we may
make mistakes from which dire effects may
follow. But, likewise, so-called luck is really
the unintentional or unconscious instigation
of causes from which personal benefits are
derived.
It is both unfortunate and amusing that
many persons will attribute any good for
tune to the credit of their own intelligence
and will compliment their own ability. How
ever, when adversity strikes, they transfer
all responsibility to karma, as though it were
some detached evil genii.
Is man, then, at the mercy of karma? The
better way to put it is that we are all sub
ject to cause and effect, which is karma.
Karma is power, as all laws of nature are,
and, if understood, can be used for our good.
Let us think of nuclear power as another
example of karmic law. Nuclear power consists of the natural laws of physics employed
by man. It becomes a gigantic cause from
which effects can be produced. The kind of
effect, the ultimate result, depends upon the
motive of man, his application of the power.
Nuclear power is not necessarily destructive;
it is a forc that has been released. The reasons and application for its release become
mans responsibility.
One of the principal objectives of Rosi
crucian study is to leam as much as possible
about the cosmic and the natural forces expressed in ourselves and the universe around
us. We can be certain that with an increasing knowledge of the law of compensation,
the effects of our deeds will be more to our
benefit.
There is a real cosmic justice in karma.
It functions for and against all men equally.
There are no exceptions for race, nationality,
or creed. Men, when they invoke a cause
through ignorance or malice, cannot expect
that the law will be revoked or made ineffectual because of their appeal. Karmic law
can only be mitigated by introducing or invoking contra laws. Just as a chemist or a
physician can employ one phenomenon, or
natural law, to offset the effect of another;
so can we in our lives.

From the mystical point of view, we can


not expect to pray for the cosmic effect,
which we have set into motion by our
thoughts and acts, to be checked or reversed.
Mystically, prayer should be for the purpose
of personal enlightenment so that one may
come to know how to work in harmony with
the Cosmic rather than to ask for special
forgiveness or exception. Under the religious
doctrine of forgiveness, an individual, believing that he has been forgiven, may not
feel contrite merely because he has gone
through a ritual or a rite. In fact, he may
subsequently make no effort to avoid creating
the same conditions, repeating the same deed,
whereas karmas function is to teach. If we
vilate cosmic and natural law, it is brought
to our consciousness in a most impressive
manner. There is no more intention to hurt
us than when a fire burns our fingers, but
we do not forget the experience easily.X

The Ancient Work


A soror from the south of England poses
this question: I have read much about the
ancient work of the Order. It seems that it
is relatively unimportant to stress these longago activities and more important to pay
attention to the here and now.
We hope that we do not seem to underestimate the importance of present-day ac
tivities of AMORC. Your lessons and your
contact with your instructors and the Grand
Lodge, as well as what you personally gain
from them to help you evolve your conscious
ness and improve your personal affairs, are
always the most important part of your Rosi
crucian membership.
What is ancient to us is such truth as is
eternal and still modern. When we preserve
the ancient rituals and practices, ancient
architecture and studies, we do so to impress
the student with the roots life has in the past;
to show him from whence the present carne,
and to give him an appreciation of the advanced knowledge the mystery schools of the
past preserved for posterity.
It is especially interesting to note in this
regard how apropos to our times are some
of the laws set down by the venerable
Michael Maier for the Fraternity of the Rosy
Cross to follow. The second of these laws
was, That none of them [the members],

notwithstanding their being of the fraternity,


shall be subjected to one habit, but may dress
according to the custom and mode of those
countries in which they reside.
This second law is common practice to
day, but it has been reiterated time and time
again in modern Rosicrucian teachings that
the members of the Order should refrain
from adopting an appearance, dress, or even
a manner of living which would make them
distinct from the society of which they are a
part. The Rosicrucian works best in an en
vironment of which he is a part, not one in
which he stands out because of peculiarities
of dress or action, or by questionable standards of valu.
This law also points out that to bring about
a constructive form of evolution the only
method to follow is that of altering the
thought and activities of human society.
Through using available knowledge and materials, we can best promote our ideis; not
by conspicuously taking a position which
would cause us to be pointed out from among
those whom we strive to serve.
In many non-Rosicrucian texts today,
writers proclaim that God is the ultmate
source of life, that where natural explanation
fails, there God is to be found: He is, in a
word, the author of energy, the primal motive
power of all things. Centuries upon centuries
ago, Akhnaton defined God in just this man
ner. He proclaimed God to be the formless
essence, the intelligent germ, the loving
forc, which permeated time and space.
Those who have delved into the philosophies presented in such books as Unto Thee
I Grant, The Prophet, and works by Plato,
Descartes, Bacon, Emerson, Aristotle, and
other great writers have a realization of the
timelessness of truth. AMORCs Grand Mas
ter has only recently turned our attention
again to the ancient landmarks of the Order,
which are so often referred to yet so little
understood by many of our fratres and
sorores.
They pertain to those characteristics which
have always distinguished the Rosicrucian
Order from the world at large. The land
marks which were established by our ancient
brethren have been perpetuated by members
of the Order who have maintained its various
cycles; and just as we have received land
marks from our predecessors, we are obli-

gated as a duty to transmit the landmarks to


our successors. Preservation of the land
marks makes for uniformity in the work and
procedure carried on by all Rosicrucians. If
one of our landmarks is changed or modified
in any way, it is no longer a Rosicrucian
landmark.
The codes and ethics of the ancient mystics, as well as their establishment of the
equality of the sexes, read like a modern bil
of rights. All Rosicrucians are equal to the
extent that they may enjoy the same privileges of Rosicrucian membership. They may
be of either sex and be different in evolution,
development, understanding, color, race, or
creed, but if they can meet the necessary
qualifications for membership, they are
privileged to study the same Rosicrucian instruction and receive the same respect and
recognition from the Order. The Neophyte is
entitled to just as much respect and consider
ation as the advanced member.
Dr. H. Spencer Lewis stated that the An
cient Mystical Order Rosae Crucis is perpetuating the ancient fraternity by continually promoting the ancient teachings with
the modified applications and traditional
revela tions of science and discovery which
will enable the student to derive the utmost
of benefit from the teachings under modern
conditions and in meeting the everyday problems of life. . . . The same ancient landmarks,
ideis, and purposes which made the Rosi
crucian Fraternity so efficient in its world
activities during the past centuries are main
tained by the present organization. A sacred
heritage has been given to the Order . . . and
it will pass this heritage on to the future
generations.
The teachings of AMORC today are based
upon writings contained in authentic Rosi
crucian publications and manuscripts of the
past. These fundamental principies have
never been changed in our lessons since they
were first given to Dr. Lewis in the years be
tween 1909 and 1916, or in special manu
scripts received later. It is true that from
time to time we have augmented our lessons
with new matter sent to us by foreign
branches of our organization, where experi
ments, tests, and demonstrations have been
made for the purpose of keeping our teach
ings abreast of the times. Also, new matter
has been contributed by our own Interna
tional Research Council, composed of men

and women engaged in special research in the


sciences, arts, and practices of modern times.
It is always well to remember that nothing
is so modern or nothing so ancient as funda
mental truth.B
Analyzing Our Dreams
A frater of Australia says: It is suggested
that we do not ask our Class Master to analyze our dreams. Is there any way Rosicru
cian students can analyze their own
dreams?
There are many factors that account for
dreams. Although psychologists and psychiatrists have conflicting theories, they are yet
in agreement on certain causes. Dreams can
be caused by physical disturbances such as
digestive disorders from overeating. These
can be mild enough not to awaken the indi
vidual and yet the stimulus can produce
random ideation resulting in a dream. If
there is a mild pain from the indigestin,
experiences associated with pain or discom
fort will be recalled from memory but the
ideas be so confused as to cause the jumbled
nature of a dream. Since the ideas recalled
are from unpleasant incidents, the dream
may be frightening or temporarily emotionally disturbing.
It has been demonstrated in clinical tests
that external stimuli not sufficient to awaken
a subject may yet cause varied dreams. If a
portion of the sleepers bodyhis feet, for
exampleis exposed to a coid draft, he may
dream of walking through snow, over ice, or
in a coid stream. This is another example
of associationthe sensation of coldness being
associated with similar experiences in the
wakened state.
Emotional states during the day may pro
duce similar emotional dream states, excepting that the incidents may be quite different.
For further analogy, during the day one may
be trying to accomplish a particular task in
a most punctilious way. No matter how he
applies himself, he does not quite succeed.
At the cise of the day, he feels definitely
frustrated. He has exhausted everything he
knows how to do in order to attain his end,
and yet he has failed. Obviously, this is
depressing. The experience is strongly regis
tered in both the conscious and subconscious
minds and the individual is emotionally affected by the days incident.

Then he retires and is restless in his sleep;


he dreams. In his dream, we shall say, he is
preparing for a journey and is packing to
take a plae that very day. He has not much
time to complete his packing. Each thing he
wants to put in his luggage, he cannot find.
The most common things have apparently
been mislaid. He fusses and fumes. He is
frustrated and is awakened quite emotion
ally shaken and irritated. He has been affected by the incident of the previous day.
The emotional stimulus carried over and
produced the dream in which it played its
part again with a different setting.
There are dreams that are aroused by our
appetites. Thirst will produce dreams in
which it plays its part, as will the desire for
food. Sex appetite or urges will likewise
produce dreams in which the appetite is ac
tive. Other intense emotions such as hate
and envy will cloak themselves in dreams
related to the character or subject of ones
feeling. Most of these types of dreams are
quite obvious. With a little personal reflection, we can usually arrive at an understanding of how they originated.
But there are dreams that mystify us. We
find it difficult or impossible to relate them
to any conscious experience we have had.
In their content, they even seem quite detached from our personality, our interests,
and our thinking. Where do they originate?
Are they psychic? Such dreams, according
to authorities such as Freud, Adler, and
Jung, for example, may be purely symbolic.
They may represent repressed desires of
which we are not conscious. They may have
come from childhood traumas of which we
no longer have memory. The expression of
the repressed impulse cloaks itself in quite
different ideas in dream form. In fact, there
is what may be called the reversal process,
the substance of the dream, its content, being
quite the opposite of the motivating forc in
the subconscious.
Some dreams are not even comprehensible.
They are difficult to describe. They are pure
ly symbolic, expressed as geometric forms
and colors, or centering upon a certain ani
mal or scene. They represent a particularly
deep emotional state or condition that seeks
expression but which, for some reason, the
ego has held back. Such dreams, of course,
may be impossible for us to analyze, for

the symbol, the dream itself, is quite unlike


its cause, as we have said.
However, trained analysts often can interpret the symbols of a dream to determine
its latent subconscious cause. They are able
to do this because of their study of numerous
subjects. By statistical examination, they
have found that certain types of dreams are
symbolic of particular disturbances within
the personality. Of course, even by experts,
all dreams are not possible of interpretation.
Psychoanalysis is not yet as perfect a Sci
ence as mathematics, chemistry, or physics,
for example.
Psychic experiences fall into two classifications: Psychology and psychiatry cali all
inner mental states and phenomena the
psychic side of man. This is one application
of the word psychic. By this, they mean
states which are contrary to the objective or
physical self. To the mystic, however, there
is another category of the word psychic. To
him, it means the self and its relationship
to the Cosmic Mind and psychic selves of
others. It has no reference to such functions
as memory, imagination, emotions, will, reason, etc. Consequently, a psychic experience
is quite different from an ordinary dream.
We have explained this difieren ce between
psychic experiences and dreams quite often
in our monographs. Yet members are frequently still confused.
A member may relate some terrifying
dream he has had and ask if it is a psychic
experience and what does it mean. We must
repeat that a psychic experience is intended
to enlighten: It usually is a contact with the
Cosmic Intelligence within ourselves. It can
be compared to an intuitive impression,
which is not confusing but so explicable that
it appears to be self-evident. A psychic ex
perience is inspiring and usually induces a
sense of peace and well-being. Instead of
being a jumble of random ideas, as are most
dreams, the psychic experience unfolds itself
in a comprehensive, progressive continuity
just as would a conscious experience.
The meaning of a psychic experience, even
though it is inspiring and seemingly clear
in its details, may not immediately always
be fully known. Hours or even days later
a further intuitive flasheven while awake
may make its meaning known. Then again,
it may reveal itself during sleep. Remember,
each of us has attained different levels of

consciousness. Some of us may be able to


reach the same level of the subconscious in
our unfoldment and others may not. There
fore, the psychic experience we have is interpreted in terms of our own consciousness,
at our own level of attainment and experi
ence, based, too, on our education and background.
The psychic experience was not intended
to be universal, to have the same significance
for everybody. Others can only explain your
psychic experience from the perspective of
whatever level of consciousness they have
attained. Their explanation would not, in
most instances, be the meaning that you
should construe from the experience. In fact,
when we ask another to explain our psychic
experiences, we generally find that their
answer is never quite satisfactory. That is
because it is not what the psychic self really
wants us to know.
We should avoid asking others the mean
ing of our psychic experiences because they
always may be misinterpreted. Further, a
psychic experience made possible by the
higher consciousness of self or as a result of
a cosmic contact is a sacred experience. It
should not be bandied about as though it
were some common topic of the day. Also,
be certain first that what you cali a psychic
experience is in fact not a dream. Check
yourself by the general explanation of dreams
given here.X
FulfiUing A Need
Man is equipped with the ability to give
and to receive. We should all learn to use
both of these attributes gracefully. The indi
vidual who has never had the experience of
really needing something has not had the full
experience of living. There is a cise rela
tionship between need and fulfillment. There
are many who have lived a full life without
ever realizing that fulfillment cannot precede
a need.
It is not unusual for us here at Rosicrucian
Park to receive Communications from mem
bers, usually in the first year of their association with the organization, questioning
whether they should continu or discontinu
their affiliation with the organization. What
they are trying to say but do not put into
words is that they have not found the Rosi
crucian teachings sufficient to fulfill what

they believe to be their needs at the present


time. This is due either to lack of application,
lack of allotting sufficient time to grasp the
principies which they can use, or, in many
cases, to the failure to realize a need.
In many parts of the world today, there
exist higher standards of living than probably
have ever existed in all of mans history.
With the surpluses of the materials which
man can use, it is sometimes believed that
his needs are fewer than they were at other
periods. Man feels that all he needs can be
obtained if he works and applies himself to
secure sufficient funds to purchase what he
wants. In other words, the emphasis on materialism causes him to think of his needs
in terms of physical relationships only and,
in so thinking, he sometimes does not realize
that in this physical existence there are other
demands which must be filled if his life is
to be full and reasonably happy.
In the letter written recently by a member
of the Order over a period of many years, he
mentions the fact that about ten years ago
he became inactive in his membership. He
could not explain just why he did that. It
was not due to any dissatisfaction with the
Order or to any lack of realization of the
importance of the organizations teachings.
It was probably due simply to the fact that
his attention was directed elsewhere, and he
did not want to use the time and effort neces
sary to continu with the studies. Then in
the last few months, this same member has
had some rather unfortunate experiences.
These experiences did not occur because
the member discontinued his active member
ship in the organization or because he di
rected most of his thinking to material factors
in the interim. But the fact that they did
occur caused him to realize that much of the
effort he had been using in recent years was
not filling a need. Because of these misfortunes, he suddenly felt as if he lacked something, that something in his life was missing.
So he tumed back to the Rosicrucian teach
ings. He began to re-examine the lessons
which he had previously studied. He began
to practice the experiments and exercises
contained in the teachings and resumed his
active affiliation. His remarks were that he
was amazed at the success that he had with
the teachings and how stupid he appeared to
himself now not to have grasped the prin
cipies which he had studied before.

Sometimes we have to be jolted by misfortune before we can realize a need. In


order to fulfill a purpose or a function, we
have to have the reason for it. We cannot
carry water, for example, without a con
tainer to hold it. The container is the need;
the water is what fulfills. We can find a
similar parallel in our individual lives. The
need that we experience in order to meet
the stress and strain of our environment is not
to be fulfilled by the material alone, but by
guidance and inspiration that can come
through the inner self by the process of intuition. It is inspiration that will give us perspective, tolerance, and even wisdom with
which to cope with the everyday problems of
existence.
Therefore, our needs must be filled to
capacity, to overflowing; but we must never
be too proud to acknowledge that we have
needs, that we are not self-sufficient. Man
is not an isolated entity or an island stranded
in the universe. He is a part of the manifestation of life, which in turn is a divine
forc. When we realize this fact and our
awareness of it is sufficient to cause our at
tention to be directed to it; then we shall be
willing to participate in those actions and
analysis that will bring a breadth of understanding to our consciousness and be a factor
in contribu ting to our peace of mind.A

As A Man Thinks
A frater asks, If we are what we think,
then why cannot our thoughts more readily
bring us success?
Great emphasis has been laid on the supposition that, As a man thinks, so is he.
In mystical study, we accept this as being
almost axiomatic. But, naturally, the chal
lenge arises that no matter how much he
thinks about it, not everything a man thinks
has its counterpart in the world of reality.
It is evident that a man must do much more
than to think health to be healthy or to think
riches to be rich. Many students of mysticism accept an axiom such as As a man
thinks, so is he; then they attempt to relate
their efforts and progress to it. When they
find that thinking about things brings no
startling results and that concentration is of
no greater help in achieving their goals,
they soon lose interest in study or give up
their quest for greater Light completely.

They abandon the axiom as being Pollyannish.


In a very broad sense, we at first postlate
that mans thoughts are his entire existence.
This can be more easily understood if we
mentally or literally sketch a human eye
on a piece of paper. Next, we draw an object
a few inches in front of the eye; then sight
lines from the object to the eye, having the
lines meet in the center of the eye and spread
out again to a point where they would normally form an image in the consciousness.
Here we are analyzing man as a conscious
center whose world exists within him, not
without. Because the world of which he is
conscious is within him, his concepts of a
time-and-space world are mere illusions. In
other words, everything that man knows
happens in his mind, and he merely perceives these events to be happening outside
himself.
This image on the brain, then, is his first
knowledge of the object. It is in the mind
itself that the image lies and it is there that
it is recognized. Here, though, through the
peculiar quality of perception, the image is
projected outward again and is perceived,
not seen, as an object occupying space apart
from the perceiving mind.
The significance of these findings is not
the denial of a real world with which man
must deala real world from which his con
scious impressions originate. The significance
lies, rather, in demonstrating how much this
real world is influenced by mans thinking.
Everything man perceives is not only colored
by his thinking, his prejudices, and his past
experiences, but he can actually perceive
things which exist only in his mind. The
source of his impressions may be vibrations
of a psychic nature; they may be the thoughts
of others; or they may be his own thoughts
which generate lifelike images in his con
sciousness. If vivid enough, he will project
these images outward, also, and perceive
them as realities of the normal objective
world. Visions and materializations are examples of this latter phenomenon.
This illustration is designed to emphasize
that existence for man is strictly a matter of
his conscious impressions, of the things of
which he is conscious. Therefore, what he
thinks or what he thinks about is emphatically what he is.
However, since thought is a mental proc-

ess, it affects mans mental worldhis be


havior, psychic states, habits, wants, desires,
characteristics, and so on. If he desires qualities in his personality such as forcefulness,
strength, resolution, and so on, that is entirely dependent upon his thinking. But
mans thoughts do not directly affect the
noumenal world of which he is conscious:
He cannot think about a new home and immediately realize it. He cannot think of him
self as a wealthy man and be one.
In looking at the ancient axiom in this
light, we read, As a man thinks, so is he.
If he encounters difficulty in changing him
self through the use of right thinking, it is
only because he is not thinking exclusively
of the desired goal. In this case, the use of
affirmations such as those of the Rosicrucian
Creed are excellent helps. They so fill the
consciousness with select matter that coinciding behavior must follow. A kind man thinks
kindly. A bitter man thinks grievously. A
selfish man thinks mostly of self. One can
not by thinking be another, however he disguises his motives.
As our illustration shows, the whole world
we know is in our minds. Let us not give up
our exercises to change our lives and our
environment by our thoughts. Our minds
are ours to do with as we please. With that
established, we may attack our personal problems with new zeal. It is the purpose of
Rosicrucian study to develop the faculties of
the mind so that we can achieve greater con
trol of our environment and lead a more
satisfying and useful life.B
Responsibility of Space Exploration
Some time ago, I wrote an article, which
appeared in the Rosicrucian Digest, that com
pared space exploration with the exploration
of the Western hemisphere by Europeans
some four centuries or more ago. I pointed
out how the exploration had tumed into
exploitation; how the civilizations that existed
here were wiped out before the Europeans
could leam from them; and how men turned
to greed and personal satisfactions rather than
to exploring the new lands and developing
them for the good of mankind. Prescotts
histories of the conquest of Mxico and Per
are classic examples of how one people can
overrun another before the one is given an
opportunity even to be known by the other.
(continued overleaf)

If history repeats itself in the exploration


of space and turns out to be a similar conquest; then it will certainly be an indication
that man has evolved very little in the past
few centuries. With these thoughts in mind,
I was somewhat surprised not long ago to
read in a reputable scientific joumal how im
portant it is that when we reach the point of
space exploration where men in satellites are
sent to land on the moon or other planets of
our solar system, everything they carry and
even they themselves must be absolutely
sterile so that no bacteria, germs, or contamination of any kind will be transferred
from the earth to other parts of the solar
system.
The article was also concerned about the
provision that must be made for an individual
who might be incubating a disease. The first
astronaut to the moon possibly might have
been exposed to the measles, mumps, or even
the common coid that would not develop
until the second or third day after he took
off. Some provision must be made for these
circumstances. According to the article I
read, this matter was already being studied
and physical means were being developed
to isolate such an individual until he was
free from these diseases. The article did
not state who would do his work in the interim.
While this is very idealistic and does show
that at least serious thought is being given
to these problems, it is doubtful that they
will be carried out to the extent that this
article seemed to hope. Many of the diseases
which killed the na ti ves of the Western
hemisphere had never been known by them
before, but they were carried here in various
forms from the European continent. Prob
ably the same will happen again because, in
spite of the attempts to sterilize all equipment and materials that are sent into space,
it will probably be impossible to control every
avenue and means by which certain microorganisms might be transferred from one
place to the other.
While this raises a most interesting question, it seems to me to avoid a more funda
mental one; that is, might it not be better for
man to clean up this planet before he starts
exploring others? Now I know that statement will be called reactionary, and it will
be said that I am not progressive, that I am
holding up progress by my philosophy and

thinking; but I am not so sure that it is as


reactionary as it first appears.
If man is going to explore the universe;
then it will be more beneficial to him if he
starts out with a clean slate. Very few indi
viduis have done this, I admit, even in their
priva te lives; but it is an ideal that we might
give serious consideration. Far better than
for man to go to the moon or to another
planet free of the microorganisms that cause
tuberculosis or smallpox would be for the
existence of smallpox and tuberculosis to be
eliminated on this planet before he left it.
Again, I ask intelligent human beings to consider whether it would not be well that part
of the enormous sums of money being spent
in research for space travel be devoted to the
conquest of disease and health here on this
planet before we explore others?A

Errors of Conscience
A soror of England, addressing our Forum,
says: There are persons who do strange
things in the ame of conscience, and I find
it hard to understand such a conscience. It
seems that these types of conscience lean very
much toward the objective side, or the mundane.
Conscience represents our moral convictions. It is the inclination to conform to a
sense of righteousness, which manifests in a
particular kind of conduct. Such responsive
behavior may be so positive as to pursue a
particular course of action or to refrain from
some action. It is, however, erroneous to
think that the dictates of conscience are al
ways proper and right. Many acts which,
however, were subsequently proved to be
wrong and, in fact, in some instances very
harmful have been committed in good faith
motivated by conscience.
It is often assumed that conscience is a
divine inclination, that it is the dictate of
the soul and that, therefore, its functions can
result only in constructive, beneficial, and
morally perfect acts. Conscience is a composite. First, psychologically and mystically,
it consists of an intuitive impulse. It is an
awareness that the individual has to his hu
man relationships. It is a sympathetic ex
tensin of the interests of self to include the
welfare of others. We act on conscience as
we believe we would want others to act to
ward us. A sensitive person is responsive to

the more subtle sentiments and to the higher


emotions. Intuitively, then, he can realize
circumstances and conditions which he feels
offend these sensibilities which he has. Such
an impulse, we can say, from a mystical
point of view is related to the advanced states
of the consciousness of an individual.
However, conscience is more than these
intuitive impulses and sensitivity. We have
said that conscience is a composite. If con
science is the impulsation to do the right,
the question arises, What is the right? It is
here that experience, social convictions, and
the public conscience enter. Each of us is
conditioned by our customs, laws, and re
ligious doctrines, all of which throughout the
world vary as to what is the right. Consequently, the form that our conscience takes
is in accord with such objective standards and
practices. The soror who asks this question
has herself introduced an example of this
variation of the objective aspect of conscience.
She relates how a parent, a member of a
particular religious sect which forbids surgery
and medication, refused to allow his little
daughter to have a blood transfusin following a serious accident. As a consequence, the
child died when a physician could have saved
her. Yet the parent had acted according to
conscience.
Obviously, then, the od adage, Let con
science be your guide, is not always applicable. It now may be asked, What reliance
then can one place upon his conscience? We
can only say that conscience is a motivation
that tends to move us in the right direction.
It wants to prevent an offense to the self, to
the so-called moral sense. This impulse should
be heeded. Whenever we act in a way that
engenders the voice or a warning of con
science, we should first appraise our action.
In other words, we should determine whether
what will satisfy our conscience will also
bring no hardship or suffering to others.
The intelligent way in which to respond to
conscience is to realize first that its function
is to have us act in the right way; next, that
it must be a right means for the welfare of
others as well. Conscience is always con
cerned with others or that which is beyond

the immediate self. Therefore, if what is to


be done in response to conscience wrongly
brings hurt to others, it is fundamentally a
violation of the psychological and mystical
content of conscience.
Often conscience is confused with ones
habitual thoughts or desires. One may be
lieve that a certain procedure or a way of
doing a thing is for the best. This may be an
honest conviction arrived at as a result of
the reasoning of a person. He is adamant in
the support of his ideas. It would be offensive to his ego to accept a contrary view. He
thinks he is right in his insistence. But this
is not conscience. It is a dominant will often
founded upon misunderstanding and a false
premise. However, conscience can be wrong
ly related to such a conviction. If one believes he is right in what he is doing; then
conscience will impel him to move in the
direction of what is conceived as right. In
this way, many serious mistakes are made
wholly in good faith.
It should be apparent to everyone that
conscience can have a variety of interpretations. In other words, there is no universal
conscience which is objectified into a code of
behavior acceptable to men everywhere. It
is for this reason that that behavior which
society accepts as morally proper in most
instances must be enforced by punitive measures exacted for violation. The conscience
of many persons objectively interpreted does
not conform to the conscience of society, and
their personal conscience has to be made to
yield.
Of course, the public conscience or the
mass interpretation of the impulse of con
science is not always the right one. Many
enlightened individuis in the past have been
burned at the stake or otherwise persecuted
by a bigoted public or religious conscience.
The religious bigotry that prevails in Spain
today is an example. The authorities in that
nation, persecuting others of different re
ligious faiths, do so in accordance with con
science! Yet that conscienceso-called
brings suffering and the suppression of the
freedom of conscience to other human
beings.X

A Reminder: The Rosicrucian Forum is a prvate publication for members


of the Rosicrucian Order, AMORC, only. To allow it to circuate otherwise
defeats its purpose and is a violation of ones obligation.

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The Imperator Explains AMORC


Release of Self
Land of the Incas
Rubaiyat of Ornar Khayyam
Mystical Prayer
Initiation
Our Future Incarnations
Concept of Pantheism
What Is Sacred?
What Do You Reflect?
Akhnaton: A Beautiful Rendition of
the Life of This Great Pharaoh
The Story of Secreto Eterno
An Approach to Absolute Valu
Psychic Sight
S ftx J v e n
^ b i> v e c tly
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Ij o u

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R. M. Lewis
C. A. Poole
R. M. Lewis
H. Miles
R. M. Lewis
H. P. Stevens
R. M. Lewis
R. R. Clayson
C. A. Poole
J. D. Freeman
M. Chard
P. Falcone
C. A. Poole
R. M. Lewis

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20
14
16
22
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23
13

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L I T H O IN U S . A .

U. S. A,

October, 1964
Volum e X X X V

No. 2

RO SIO Rlim i
FORUM
A prvate publication
for m em bers of A M O R C

Where Mystics Dwelt


Reminiscent of a quieler age,
this handsome stately edifice
oyerlooks one of the main
canals of Amsterdam, Holland.
It was the hom e and study of
Roemir Visscher, once celebrated Rosicrucian and mystic
o f Holland, popula rly known
during his time for his lighter
literary works. This building
was once the m eeting place
of the fratres of the Rosae
Crucis.

Greetings!
V

OCCULTISM VS. MYSTICISM


Dear Fratres and Sorores:
termed esoteric in the general sense of that
word. Of course, the functions of the esoteric
Two questions uppermost in many minds
and of occultism are often merged. Persons
involve the Rosicrucian position regarding
may take certain occult rites and doctrines
ceremonial magic and occultism versus mysand make them esoteric, that is, confine them
ticism and the difference between invocations
to their own prvate use.
and affirmations.
There was much that was once regarded
Let us begin by discussing occultism. In
as being occult and superstitious that has
general, it is that which is considered as being
since merged into the realm of accepted Sci
secret and enigmatic. It is the presumption
ence or, at least, is included in the fields of
that there is a supernatural gnosis, or wisscientific research. Hypnotism and the phe
dom, which is concealed from the usual
nomena of extrasensory perception are the
avenues of knowledge. It further implies that
most common examples. Religious prejudice
this secret knowledge is not to be had by the
and general ignorance have often attributed
normal means of perception but rather that
certain practices to the realm of the occult.
it requires the invocation and use of certain
The medieval alchemists whose discoveries
ultra powers if it is to be revealed to man.
So-called occult laws are thought to be re aided in the development of such sciences
as chemistry and pharmacology were exelated to phenomena which ordinarily trancrated as devil worshippers by the ignorant
scend nature but which can be called forth
and fearful masses of the times.
by special, secret methods.
Occultism still thrives in our day but often
It must be obvious from this that much
under pseudo ames that imply a scientific
that is within the category of occultism is
activity. Often these groups proclaim teach
superstition and false knowledge. In fact,
magic and occultism are closely related. Mag ings which are not only fantastic but are
contrary to natural law. They imply in their
ic is the attempt to command nature and
literature that there are supernatural powers
imagined supernatural forces to do the bidwhich they are to invoke in a particular manding of man. It is also the belief that man
ner. However, they relate their practices and
has certain bonds or connections with the
supernatural that can be exercised to accom terms to phrases which to the ungrounded in
science appear to have a scientific foundaplish feats which the normal faculties cannot.
tion. They inject words from physics, chem
The relationship of occultism to magic is that
istry, and astronomy; they even use the ver
with the former the magical process is
nacular of electronics. Actually, there is no
thought to be secret, concealed within the
connection with these subjects. It is nothing
natural or supernatural world to be discovmore than occultism in a modern dress.
ered or revealed under certain conditions.
With regard to ceremonial magic, this is
We do not mean that all that carries the
a combination of ritualism, symbolism, mysappellation occultism is a mass of superstitious notions and practices. Much that is so ticism, and magic. Simply stated, it is the
fact that, psychologically, certain emotions
designated is actually esoteric and is wrongly
and latent powers of self can be awakened
termed occult. Esoteric refers to that which
by the performance of specially designed
is innerenigmaticperhaps a more reverceremonies. The ceremonies of religious sects,
ential and prvate teaching or knowledge.
as, for example, the Mass of the Romn
The word esoteric does not in itself imply
Catholic Church is a form of ceremonial
that there is any supernatural relationship.
magic. The devices and objects used are
In fact, strctly scientific data which are
symbols of what are said to be divine powers.
classified and limited for some reason to a
The acts and words are intended to induce
specific group of people could really be

a mystical or religious experience by reaching into the subconscious of the individual.


Every mystical initiation is a kind of cere
monial magic in that it intends to place the
inner self of the individual en rapport with
cosmic powers. Such a kind of ceremonial
magic is constructive and enlightening. In
fact, only in the broadest sense does the word
magic really apply in such instances.
However, where the ceremonies are of a
nature which either imply or directly state
that they are to invoke demonic powers,
where they instill fear, or where it is made
to appear that there actually exists a latent
power in the objects used, then they are pur,
primitive magic. Such includes the use of
amulet, phylactery, and fetish, combined
with unadulterated occultism. In true initia
tion, the symbols used are merely representative. They are but signs to depict certain
meanings, just as words or numeris do. In
true initiation, it is neither taught or is it
suggested that the symbols themselves have
an inherent, dormant power to be aroused.
Further, it is not stated that a contact with
such symbols transfers by touch or association any kind of special endowment to the
individual. But in the perverted forms of
ceremonial magic such erroneous ideas are
conveyed to the innocent, ignorant believer
or devotee.
Mysticism radically departs from magic
and occultism. As we have stated on numerous occasions, mysticism is the individual^
immediate awareness of his unin with God,
or the Absolute. It is the personal conscious
ness of the individuals one-ness with the
Cosmic. This unity is accomplished by in
troversin, that is, by turning the conscious
ness inward so as to realize the whole self.
It is the ascending to higher levels of con
sciousness, which is potentially possible with
every normal human being.
Such attunement is known as the mystical
experience. It is not, however, entirely sub
jective. The experience has a definite impact
upon the conscious or objective state. It pro

vides a deeper insight, a sense of Peace Profound, an awakening and developing of the
powers of self. It makes possible Creative
activity and the formation of a practical phi
losophy of life, leading to greater happiness
and attainment. The extent of this attainment depends, of course, upon the degree
of the mystical development of the individual
and on the manner in which he interprets
these experiences.
The true mystic is at all times aware that
he is using natural and cosmic laws. He does
not consider them occult in the sense that
they are hidden, supernatural forces to be
aroused by secret methods. A mystic may
consider his teachings esoteric. However, by
this he means prvate or confidential. He
is happy to share them, at least to introduce
others to the same channels or source of
knowledge to which he has access. But to
him such knowledge is sacred and it is not
to be profaned by promiscuous use, by passing it on to the man on the Street. The mys
tic believes and knows that one must first
prove himself worthy or such knowledge
would be of no avail.
Through ignorance or misinformation, the
word mysticism is frequently misused. In
newspapers, periodicals, and conversation,
one often sees or hears the word interchanged
with others that really mean mysterious,
weird, or occult. Such wrong reference,
common as it is, shows a lack of knowledge
of philosophy and a complete unfamiliarity
with the meaning of mysticism.
It is shocking to hear even a clergyman
speak disparagingly of mysticism. He fails
to realize that if one were to remove the
mystical element from Christianity, or out
of religin generally, such would become but
a shell devoid of religious spirt. Clergymen
who speak in that manner have perhaps contacted some group or organization which
styles itself mystical but whose practices are
not truly such; then, on that basis, an opinion
of mysticism is formed. However, for an
academic degree in theology, a thelogian is

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obliged to study mysticism and know what


it truly is. There are many clergymen who
lack this education, who have made a study
of the Bible only. Their academic lack is
displayed publicly in their fallacious remarks.
We have also been asked about the difference between invocations and affirmations.
An invocation is to cali forth or induce a
power to manifest itself or to produce a cer
tain effect that is thought to be latent. The
term in its negative sense, of course, is used
in rituals of primitivo magic and superstitious practices. To prophesy future events,
the shaman of tribes in Africa throw the
bones and at the same time invoke by that
act, so they believe, the powers to which the
bones are related. We have witnessed cere
monies of this kind in the Transvaal of South
Africa. However, the word invocation is
also used in churches and temples and in
other events in connection with prayer. This
means the calling forth of the blessing of the
Deity. All prayers, however, are not invoca
tions. But a prayer of invocation is definitely
an appeal for the intercession of a divine
being.
An affirmation in its true or proper sense
is quite different from an invocation. It is
the affirming or the making of a positive
statement. One affirms or declares this or
that. Affirmations may be made psychologically as suggestions to oneself or others.
Certain religions have a series of affirma
tions or statements which the congregation
must utter in response to the words of the
clergyman. Those who affirm, for example,
I am not ill. I am not illwhen, in fact,
they arehope by such a statement to apply
the power of their own minds by suggestion
in such a manner as to stimulate the curative
powers of their bodies and thus actually to
cure the ailments which they do not admit.
Fratemally,
RALPH M. LEWIS,
lmperator.

Psychic Sounds
A letter representative of many to this
Forum reads: On several occasions, I have
heard a voicenot exactly a human voice, but
more a ringing voice vibrating through space.
It says a distinct sentence and then discon
tines completely. This has happened mostly
after I have gone to bed although it has oc-

curred a couple of times during the day.


These sentences are of a nature and vocabulary with which I am not completely famil
iar. Sometimes the subjects are political and
eloquent in nature. This does not frighten
me in the least; in fact, it rather fascinates
me.
Another letter reads: When on one or
more occasions, you hear a voice say your
ame or a sentence unintelligibly and also
inaudible to others, what is the cause? I
have had these experiences in my home.
This is a delicate field of phenomena in
which to venturenot because it is incredible, but because popular opinions as to the
cause are very pronounced. In making an
explanation based upon factual principies,
one is apt to offend those who believe other
wise. In fact, the discernment of voices in
audible to others can be the result of three
fundamental causes. Many times it is diffi
cult to determine which of them is responsible. It is advisable, therefore, to divide this
subject into three parts: physical, psycho
logical, and psychical.
P hysical: A disarrangement of the structure of the ear due to disease or injury
often causes internal sensations which are
perceived as strange sounds. Because they
originate within the elements of the organ
of the ear itself, they appear to be quite
loud and often are believed to be from some
extemal source. Sounds that are caused by
internal conditions often seem to have such
great intensity that they are imagined to be
audible to others. For example, you can grate
your teeth slightly, keeping your lips tightly
closed, and to your own consciousness the
sounds emitted will seem loud enough for
others to hear. Actually, others of normal
hearing in your presence would not have
heard the sound. This is due to the fact that
the vibrations caused by grating the teeth
are telegraphed directly to the organ of hear
ing through bone induction.
In other words, the bones become a transmitting line to the ear for the vibrations,
where they are translated into sensations of
sound. Stand near one who is having a tooth
drilled by a dentist. To you, the sound of the
drill is not a very loud buzzing. To the patient, the sound is intense because the vibra
tions of the drill on the teeth, transmitted
through the bone to the ear, become more

intense sensations of sound than the disturbance of the air which you hear.
In these examples, of course, the individual
knows or is conscious of the origin of such
sounds. He is aware that they do not exist
apart from him and are, in fact, internal.
This is usually because there are sensations
of touch which accompany them, such as
pain or discomfiture. When, however, in
ternal sounds are intense and are not accompanied by tactile sensations and are not
directional, that is, do not seem to come from
any one direction, the individual then is
very much mystified. He is apt to believe
them to be of external origin; but since no
one is present or nothing seems to have
caused the sounds, the experiences seem to
take on a supernatural origin.
Consequently, when physical disturbances
within us produce sensations of sound with
out pain or other awareness, the hearer is
inclined to attribute them to weird or ex
ternal forces. Such sounds may be like a very
high-pitched whistle or, again, like frying or
crackling if they are disturbances within the
ear. A combination of such sounds may create the impression of hearing the incoherent
voice of an invisible speaker. Also, such
physical causes lead persons to imagine that
they are hearing music or song. If the condition is not investigated and corrected, the
fear and consequent inhibitions may produce
psychoneurosis, namely, hysteria, obsessions,
etc.
The question may be asked, when one
hears sounds and there is no external cause
discemible, how is he to know whether or
not they are from an ear affliction? If a
physical ailment, that is, an ear affliction,
is the cause, a lessening of hearing in one or
both ears or perhaps slight inflammation will
be noticed. The discomfiture and the loss of
hearing may not actually accompany the
consciousness of the sounds; but if one has
had them not long before the hearing of such
sounds or subsequently, it is advisable to
have an ear specialist examine the ears. In
all probability, that will end the hearing of
strange sounds.
P sychological: The term cryptesthesia
refers to the often displayed human faculty
of determining events and realities without
the means of the physical senses. Cryptes
thesia, consequently, concerns psychic phe-

nomena and so-called clairvoyance. The


borderline is finely drawn between cryptes
thesia and psychologys investigation of
extrasensory perception.
Until a comparatively recent time, orthodox psychology considered all kinds of reports
concerning mental telepathy to be entirely
extraneous to its investigations. In fact, it
believed telepathy, clairvoyance, and even
hypnotism, if not exactly a form of charlatanism, at least devoted to the supernatural.
Psychology was seriously interested in probing the functions of mind, the realm of con
sciousness, reason, habit, will, perception, etc.
It believed that telepathy, for example, was
not a natural mental process, that it depended
upon the claim of the individual to extraordinary powers, possibly of a religious nature.
Thus psychology felt it was not incumbent
upon science to give credence to these tales.
In this, we have an example of academic
bigotry. Fortunately, time has changed this
and much of which was once left entirely to
the category of psychical phenomena, or
psychical research, is now part of the serious
investigation of psychology as well. In fact,
psychology now declares that mental telep
athy is due to hyperesthesia, namely, a
supersensitivity of the brain not yet fully explained by the physical theories of science.
Consequently, psychology and psychiatry,
the latter concerned with the treatment of
mental disorders, have very definite explanations for the hearing of voices. To psychiatry,
these experiences, as a rule, constitute the
symptoms of mental derangement. One
authority on insanity has written regarding
the hallucinations of the insane, Auditory
hallucinations are the most common and usu
ally are of the nature of voices. . . . Most
frequently, the voices are derogatory and
accusing. Further, such hallucinations are
usually associated with that form of insanity
known as dementia praecox.
The important point to be realized is that
the hearing of sounds is by no means a sol
symptom of insanity. Psychiatrists state that
with hallucinations of the insane there are
numerous other symptoms as well, such as
assuming bizarre postures, delusions of grandeur and persecution, etc. No one has ever
had the experience of hearing voices and been
adjudged insane without experiencing other
associated symptoms. Further, in the instance

of the insane, the voices are usually derogatory and accusing.


Another point of importance is that the
insane person is never confused by such
audible experiences. To him, they are a
reality. He hears them so frequently and
with such clarity because of the abnormal
condition of his mind that they are an actuality to him. As we learned in our early
Rosicrucian Temple Degree monographs, the
basis of insanity is the inability of the indi
vidual to distinguish between his subjective
world, the world of imagination and memory,
and the world of objective experiences.
Eventually, to the insane person the figments
of the imagination, the internal workings of
the mind, become more real than the world
in which he actually exists.
If a person becomes alarmed, puzzled, or
curious because he occasionally hears voices,
words, sentences, or musical notes for which
there seem to be no physical cause beyond
himself, he may be certain that he is not
insane. If he is able to distinguish such
phrases from the normal physical, audible
ones, he may be assured that he is displaying
no symptoms of insanity.
Can sounds or voices for which there are
no apparent physical causes be audible and
is the person who hears them normal? The
answer is yes. Such experiences in the past
were called clairaudience. The phenomenon
falls into the science of psychology and the
realm of what is classified as psychic phenomena. Let us take the cited example in the
foregoing letter, namely, the hearing of ones
ame called only to discover that no one is
present.
I hardly believe that there is a rational
individual who at some time or another has
not experienced this. I myself have upon
three or four different occasions while reading or studying heard my first ame called
quite distinctlyloudly, in fact. So positive
was I that it was of an external origin that
instinctively I replied. In fact, the voice
sounded like that of a member of my family.
In calling out a reply and receiving no an
swer, I went to ask the person whom I
thought had called what he wished. To my
astonishment, I found the other members of
the household absent and knew that no one
could have called to me physically.
This experience is rather common between
persons closely attuned in thought by virtue

of long association and common interests,


such as, for example, man and wife. It is
rather a definite demonstration of mental
telepathy. Investigations of such circum
stances will sometimes reveal that the one in
whose voice the cali seemed to be was at the
time thinking of the individual; not that he
was actually mentally calling him, but that
he had the person in mind quite clearly. Of
course, the ame would be associated with
the identity. Because of this concentration
and the cise attunement, the receptive party
would appear to hear his ame called. Then,
again, upon questioning the one whom it
was believed called the ame, it might be that
he would deny having been thinking of the
other. In such a case, the involuntary functioning of the subjective mind transmitted the
thought impressions of the personality with
out the knowledge of the transmitter. As a
rule, these impressions of hearing ones ame
called are received when one is in a passive
or meditative mood while reading or relaxing, and frequently while sleeping.
Again, you may be walking along or quietly resting and to your amazement suddenly
realize that you have been listening to a con
structive argument or polemic discussion
within yourself. Such an experience is as
if you were an eavesdropper to an interesting and instructive conversation. You will
realize that one of the voices was very definitely your own. It will have all of the inflections and characteristics which constitute
your speaking voice. The other voice will be
strangely familiar and will have been the
most persuasive and logical in its remarks.
These voices are really the conclusions of
your two minds, or selves, the objective and
the subjective. The voice that was your own
will be memory relating in detail some idea,
some plan, or some experience that you have
had and putting it into the form of a question
or proposal. The answer which comes will be
from the depths of self, drawn from your
natural restraints and moral convictions, the
result of the development of your soul per
sonality. Simply put, it will be conscience
using reason to override the narrow and perfidious arguments of your objective self.
Many times, of course, you may have
voluntarily and consciously argued with
yourself in this very same manner and then
at other times dismissed the unconcluded
matter and put it on the shelf of your sub-

jective mind as unfinished business. Then


without your volition, at some later period
quite remte, perhaps during a passive moment, the subjective mind may begin to
analyze that problem. The reasoning of the
subjective mind and the former reasoning
of the objective mind may conflict; conse
quently, there may develop a polemic discussion within your consciousness. Finally, you
may become objectively aware that you are
listening to voices within yourself. When
you do become aware of them, the voices
immediately cease. This is because you con
cntrate your objective faculties while listen
ing intentionally and thereby become more
objective than subjective. This is rather a
common experience and, if not understood,
the one having it is apt to believe that he is
communing with supernatural voices.
Perhaps it is apparent now why we devote
considerable time in the early degrees to a
study of the mind and how it works. If we
did not do so, many would confuse spiritual
causes with psychological and physical ones.
P sychical: There are voices which we
hear that are definitely caused psychically
by the Cosmic Mind. They are realized in us
by the psychological processes of our own
mind. Psychology, of course, will not recognize these causes. It has tried without success
to relate the results to autosuggestion, selfhypnotism, hallucination, and the effects of
emotional stress. Many liberal-minded psychologists admit, however, that the usual
scientific explanations do not fully account
for these mysterious happenings; thus their
renewed interest in psychical research.
An individual motivated by a sincere desire to accomplish something of an unselfish
nature, but not knowing how to proceed, will
sometimes hear a clear, bell-like voice directing him in the necessary procedure. Such a
voice, commanding and eloquent, is always
inspiring and never fearful. Furthermore,
the listener knows within himself that it has
no physical cause, that it is not uttered by
a mortal. It was voices such as this which
the sacred literature called revelations.
Abraham Lincoln is said to have admitted
such an auditory counseling on several occa
sions during the crucial periods of the Civil
War. George Washington and many other
historical notables also heard such voices in
times of crises, attributing them to divine

causes in accordance with their understanding of such matters.


Actually, at such times, the Cosmic Mind
has not spoken the words these mortals seem
to hear. Sincere desire, the urgent inner plea
of the self for understanding, has brought
them into attunement with the Cosmic Mind.
Thus an individual often draws from the
great fountain of cosmic knowledge the illumination and inspiration needed for the
solution of his problem. Such is called a
noetic experience, meaning one by which
knowledge is derived through the higher
consciousness.
The subjective mind translates the psychic
reception of the Cosmic Mind into ideas
which can be understood. In other words, it
puts them into the words of ones language.
This translation and interpretation is instantaneous and, therefore, the sensations are re
ceived by the objective consciousness as a
spoken word or sentence. However, let me
add that such cosmic impressions are not
always of an auditory nature. Sometimes
they are visual. They may appear in our
objective consciousness in great letters of in
tense whiteness as the flash of a printed word
or sentence.
Now to summarize:
A. If one has difficulty with the hearing or
any other distress associated with the ears,
strange sounds which resemble voices but are
not completely intelligible are in all probability the result of a physical disorder. The
ears should be examined by a physician.
B. Auditory sensations, the hearing of
voices which seem to haunt the consciousness
and are distressing and fearsome, may be a
form of neurosis caused by ill health. Again,
it is advisable to consult a physician.
An impression that seems auditory and is
occasional, logical, and related to events of
the past or present, or is definitely associated
with known personalities, may be purely of
psychological origin, such as mental telep
athy. The individual can investigate these
latter auditory impressions by writing or
Consulting the person or persons whom he
has associated with the voices he has heard.
In that way, he can determine whether they
were the result of mental telepathy.
C. The occasional communication, such as
a command or an inspirational idea, which is
of an auditory nature and wholly within, is
beneficial in substance and of a cosmic origin.
(continued overleaf)

For the individuals welfare, it is essential


that he carefully consider all of the circum
stances related to such auditory experiences
and not guess as to their cause.X

The Impetus o Knowledge


Someone has said that knowledge is power,
but it may be asked how it can be a forc,
or power. I believe that knowledge does have
an mpetus that causes it to affect individuis
and conditions in a manner comparable to an
mpetus in physical law.
mpetus is defined as the property possessed by a moving object because of its mass
and motion. Usually, it is applied to bodies
that move suddenly or violently, indicating
the origin and intensity of that motion. If
I push a light object such as a tennis ball, it
will roll aross the floor of the room as a result
of the push that I give it. It is the mpetus
of the forc exerted by my hand that causes
the motion, and this motion is the forc, or
the energy, that starts the ball rolling.
The mpetus of knowledge, then, is the
forc and effectiveness of its source. Knowl
edge can change people, conditions, and situ
ations. It is, in fact, a great modifier. Whenever knowledge is applied to any condition
or situation, that condition or situation is
never the same. Situations, conditions, and
events which were not understood in primitive times or in certain periods of an individuals life have become better understood
as the result of knowledge. Many illustrations could be given. For a simple example,
one that has been used many times, take an
eclipse of the moon or sun: This was con
sidered to be a phenomenon beyond the reach
and explanation of man until astronomers
and students were able to arrive at the true
explanation and cause of its occurrence.
Knowledge, then, was the mpetus that
changed mans understanding of the universe,
adding substantially to his knowledge of the
movements of the other bodies within this
solar system.
Once knowledge is obtained and applied to
a condition, we cannot live and act as before.
Knowledge changes a fact or an incident
insofar as our interpretation of it is con
cerned and brings to our awareness a condi
tion or event of which we cannot live in
ignorance at any future time. It is impossible
to dismiss knowledge from consciousness

without losing consciousness. Neither you


or I can possibly conceive of a material circumstance where one and one would not
add up to two. One and one cannot be three;
it cannot be one; it cannot be one and fiveeighths. It cannot be anything but two. That
is a fact of knowledge that has been borne
out by demonstration and experience. There
was a time when we were infants and did not
know that one and one were two; but after
we learned this fact, we could never live as
if we did not know it. This same principie
can be applied to all knowledge.
If we are normally intelligent and try to
apply experience and knowledge to our lives,
we accumulate a vast amount of knowledge.
As a result of it, we modify our personalities
and our characters. With every piece of
knowledge that we acquire, we should become
better equipped to cope with our environment
and adapt ourselves more harmoniously with
the forces of nature.
The knowledge of those who have gained
high degrees of ability and understanding has
become a key to new levels of consciousness
and new attitudes toward their environment.
Once they had glimpsed the possibilities
which transcend the physical laws of which
other men are more or less familiar, the great
masters and avatars, whose knowledge was
obtained by their own efforts, were unable
to live on a lower level of consciousness.
If we tend to accuse those who are highly
evolved of impracticalityw hether that
evolvement be demonstrated in a physical
science, a manual skill, or in the realm of
psychic abilitywe are misjudging them.
Because of the knowledge they have gained
and their application of it, they have literally
moved out of our area of living, that is, out
of the area of the ordinary man.
Stories about the absent-minded professor
have been traditional for many years. He
is not absent-minded in the ordinary sense
of the word, however. It is, rather, that his
mind is occupied by knowledge and experi
ence which far exceed the average persons,
and his thoughts are concerned with ideas
and phenomena which are much more im
portant than the day-to-day experiences of
lesser mortals. Therefore, absent-mindedness
may be an indication of the attainment of
advanced and useful knowledge. Once we
have stepped into a realm of leaming where
we have gained new perceptions and new

concepts, a world brought about by our own


evolvement, our attention is directed to areas
that were previously not well-known to us.
Most of mans knowledge concerns his
physical environment, but through evolve
ment he becomes more acutely aware of his
nonphysical, or spiritual, environment. As
he evolves psychically, he gains a new sense
of vales. He finds permanency in spiritual
vales, and the accumulation and maintenance of material things become less impor
tant to him. His whole philosophy of life is
modified because of the mpetus of knowl
edge.
Knowledge does have power. It has power
to change our lives and attitudes; it helps us
evolve into better and more complete human
beings.A

Favorable Cydes
A soror in Southern California has two
questions for our Forum. How can one possibly choose the good hour for a surgical operation? For example, I was in the hospital
for four days, having a series of tests. Then
the doctor chose 7:30 a.m. for the operation.
According to the book Self-Mastery and Fate,
this was not a good period for surgical operations. Being conscious of this fact now and
also having had complications set in, I am
wondering whether all this would have been
different had I been operated on in another
period. If so, why? How can a few hours
make such a difference?
Each moment in life brings us to new destinies. A turn here, a moments hesitation
there, some knowledge too late; each can
change the course of a persons life. Each
moment presents different circumstances and
thereby alters the outcome of events to some
extent.
There are many circumstances that revolve around the events of our lives, how
ever. No single circumstance governs an
entire event, and this must always be kept
in mind. The cosmic influences as depicted
in the Cycles of Life are one such circum
stance. They lend to or take away from the
propitiousness of any act or event in life.
They are an impersonal influence and act
upon man as do other cosmic, natural forces.
Also, they can be mitigated by other circum
stances entering into the picture.

To illustrate this, let us assume that night


and day are cosmic influences and that you
are planning a trip from your home to some
distant point. Ordinarily, it would be more
propitious to travel during the day period
than the night period. Day gives more visibility; it is more conducive to spotting road
markers; you are not so apt to tire; you can
drive faster more safely. On the other hand,
the night period would slow you down; it
would offer more hazards and opportunities
to become lost; it would be not nearly so pro
pitious a period as the day period for driving.
However, this does not mean that you can
not accomplish the same thing at night as in
the day. You can drive the same distance
and arrive at the same destination in either
case. There are many more circumstances
involved in such a trip than the influence of
daylight or darkness. In this case, the things
to be considered are the need to get to your
destination at a certain time, the urgency of
the situation, the kind of roads, automobile
equipment, and other factors that will reduce
the hazard of night driving.
All other things being equal, the trip
should be accommodated to daylight hours;
but change any one of the other things, and
the night trip might be more advantageous.
In case of an emergency operation, there
is not always time to wait for the best cosmic
cycle, and all other circumstances must be
taken into consideration. Many of our needs
and opportunities arise when it is not the
most advantageous cycle for them. Yet we
must satisfy these needs as best we can, and
the opportunities must be welcomed when
they arise.
In following a system of cycles for your
personal program of activities, keep it in
proper perspective. Use it to enhance the cir
cumstances that enter into each decisin.
However, at the same time, do not allow it to
exelude the presence of other forces and in
fluences.
To retum to the original question, another
day or a different time for the sorors opera
tion could have made a difference in the out
come and future disposition of the condition.
Much depends upon the nature of the cir
cumstances surrounding the operation and
original illness. Serious operations generally
require long periods of recuperation and adjustment no matter what period of the day
they are performed. Operations are generally

performed when the hospital, the staff, the


equipment, and the patient are ready, and
this readiness is an important thing to be
considered.
The influence of cycles in our lives is mostly subtle. Like gravity and inertia, they are
always there. We respond to them more often
than we know. When we act according to
our moods, we often act in accordance with
these cycles. Our moods reflect the depression or inspiration of these favorable or unfavorable cosmic tides. Yet in spite of our
moods, we carry on, doing what must be
done, moving when necessity calis, both at
favorable and unfavorable times.
There will be a time when man can better
suit his actions to the cycles of life. This is
something for which he should always strive.
To plan, to organize, to look ahead is to con
trol and master life. If man can one day
bring all favorable circumstances to bear at
one time upon his every deed, he will indeed
be riding the tide of fortune throughout his
life.
Wherever man has the choice to act or not
to act, he has the opportunity to plan the
most favorable course in life by coordinating
all favorable aspects to which he is subject.
When there is time for planning, he can do
everything not only in the best period of any
day, but in the best season, the best environ
ment, the best circumstances. In mans future state, the cycles of life will play an
important role, not because they are exclusive
determinators of his fate, but because they
are another important forc in his environ
ment that can be used for the fulfillment of
his objectives.B
Are New Souls Perfect?
A frater questions our Forum: It appears
to me that, since new souls are permitted to
inhabit earthly forms, they would be perfect
and free from karmic debt. The soul memory
would be only of the Divine, and the soul
expression, being undefiled, would be perfection personified. How, then, can the state
of perfection be further perfected?
The soul is, of course, always perfect, as
we have so often stated in this Forum and in
our monographs. There are no separate souls
of different qualitative natures or degrees of
perfection. There is but one divine, universal
soul forc. Consequently, it has the perfec

tion which we attribute or presume by our


finite thinking that the Divine possesses. It
lies not in human province to degrade, purify,
add to, or in any way alter the nature of the
soul forc, which flows through all mankind
alike.
Often we have reiterated that it is the
personality or expression of the soul which
man perfects through his experiences and be
havior responses. This personality is developed in accordance with the use of ones
various states or levels of consciousness. One
becomes conscious, aware of the impulsations
and inclinations of the soul forc within him.
His awareness, then, is transposed into be
havior, into conduct, which is the personality.
It is the way he feels inwardlypsychically
and emotionallyand it is expressed objectively in his actions as character.
The so-called new soul would have no
carry-over of a personality and, therefore, in
principie there would be neither adverse or
beneficial karma. However, this soul would
not manifest itself perfectly unless the indi
vidual in which the forc was resident was
able by will to reach the higher levels of his
consciousness and thus attune with this uni
versal soul, or what is termed the inner self.
Then, of course, the degree of consciousness
or awareness would determine how perfect
that expression, or personality, might be.
Actually, one must evolve the conscious
ness slowly through experience and contact
with life before there can be perfection of
the personality. Previously we have stated
in this Forum that God or the Cosmic has a
self-consciousness, a realization of itself,
when it is extended in matter. Matter evolves
through the more complex mechanisms such
as man to finally realize the Divine in itself.
To make this more simple, it is like a dot
extending itself in a circular motion to return
again to itself. The Divine Consciousness
realizes itself through mans realization of
the Divine within himself.
The universal soul accompanies the Vital
Life Forc in all animate things, even plants
and simple organisms. But not until such
living organisms have developed a brain and
nervous system capable of having a state of
consciousness, or self-consciousness, where
there is an awareness of the universal soul,
is there any degree of perfection. Undoubtedly, somewhere in the greater universe there
are other living intelligent beings who have a

self-consciousness equal to or exceeding that


of man. As a result, spiritually speaking,
their perfection would be equal to that of
man or even more contiguous to the divine
perfection.
Also, in conclusin, we wish to state that
there are really no new or od souls. There
may be new manifestations of the universal
soul in the body, or a new soul personality,
but never a new soul. The universal soul
forc never had a beginning, and thus it is
never new or od. For analogy, the water of
a circulating fountain is never new or od
although the water is continually issuing
forth from the pipes. It is the same water
used over and over again. Each time it issues
forth, it is a different cycle but the same
essence, or water.X
The Accumulation and Use o Wealth
Many Rosicrucians have from time to time
considered the place of wealth and material
gain, insofar as its ethical and moral aspects
are concerned, in relation to the Rosicru
cian ideis. This question in general was
particularly well put by a member of our
staff. He pointed out that within the teach
ings we have a collection of truths that are
our heritage, that have been transmitted to
us by those who have made up the organiza
tion over a period of time, even centuries.
Because of the form in which the teachings
are now available, those who apply them
selves conscientiously to these principies and
studies gain the ability to demnstrate the
correctness and practical usefulness of many
of the principies which are taught.
Very few in this incarnation become per
fect in the use and application of all the
principies contained in the Rosicrucian teach
ings. To do so would be to become a master.
Most of us who live today have other lives
to live before this final step of mastership
can be attained; but we can reasonably ex
pect and, in fact, anticpate a degree of suc
cess in direct relationship to the sincerity and
persistence of our application.
As we grow in knowledge and conviction,
we grow in ability. We are able to demn
strate in our own lives and environment the
principies we have learned. But we also
have a consistently increasing responsibility
that is in direct relationship to what we have
gained. That responsibility is to use the cos

mic laws and divine principies for the benefit


of ourselves and those about us and exemplify
the fact that we have found a means of de
velopment.
I pointed out at the conclusin of a series
of lectures in the Supreme Temple during an
annual Rosicrucian Convention that if any
thing were gained by those who participated
in those convocations, then it was their duty
to share their gainnot specifically to tell
others what they had gained, but to be on
the alert for means to be of assistance to their
fellow men by spreading a little light, encouragement, or help where needed.
By living a constructive life and demonstrating by our behavior the expansin of
consciousness and the inspiration that have
come to us, we bring proper credit to the
laws of the universe and to the Cosmic Intelligence. We reflect the worth and valu
of the Rosicrucian teachings and the cosmic
principies which inspired them. We show,
therefore, that we are utilizing the highest
forces of the universe and acknowledging our
responsibility to share these principies with
anyone who may be benefited by our contact.
Why, then, is it true that the personal
goals of many members of this and similar
organizations with such high ideis and prac
tices are so limited and small? There are
those who have studied our teachings but
still have not broadened their horizon because they have never lifted their eyes above
the narrow environment of their own problems and the limitations which they have
established in their own minds. In a sense,
they have accepted certain limitations as be
ing irrevocable. They may be justified to a
degree, for I know some with physical disabilities, family problems, and problems of
health who are too discouraged to lift their
consciousness out of the encirclement that
these problems create.
On the other hand, I know a member of
this organization who suffers from a physical
disability and deformity of a type which
might even make one turn his head if he were
to meet him on the Street or in public. Yet
this individual rose to membership in the
highest legislative body of the country in
which he resides. He did this in spite of his
problems. He cannot and, in this incarnation,
never can change the physical deformity
which will be his experience throughout this
lifetime. However, he stepped over the limi-

tations caused by that deformity and, in spite


of it, became a prominent citizen and a participant in the political activity of his country. He was listened to and respected by
literally thousands.
In other words, we can learn to overcome
the restrictions that are a part of our experi
ence. The teachings of this organization are
for that purpose. Joining the Rosicrucian
Order does not free us of all obligations and
duty, or free us of pain and physical prob
lems. It only pro vides an avenue of learning so that we can overcome the limitations
of our problems. All of our problems are a
part of our karma. We are expected to deal
with them; they are ours, and this incamation is the time when we are meant to cope
with them. But to some degree we can rise
above our problems, and we can rise above
all littleness, all cheapness, and all restric
tions.
There is nothing wrong, for example, in
thinking about contributing something worthwhile to a worthy organization or activity
during our lifetimes. There is nothing wrong
for a person of moderate income to think of
someday giving a substantial donation or
leaving a substantial bequest to the Rosicru
cian Order so that its purposes and interests
can be maintained and its work carried on
for others. There is nothing wrong in living
in comfort, with the facilities that make for
a good life, although in order to attain them
an accumulation of some funds and financial
resources is required.
In other words, there is nothing wrong
with the accumulation of wealth; or should
anyone apologize because a part of his life is
devoted to that purpose. The accumulation
is good. It is positive. If we direct ourselves
to the accumulation of some wealth, we are
only using the native abilities that are within
us and applying what we are taught in our
lessons about overcoming our limitations.
There is an od sayingI believe it is a
quotation from the Biblethat it is more
difficult for a rich man to enter the Kingdom
of Heaven than for a camel to pass through
the eye of a needle. This allegorical state
ment is, of course, an exaggeration; but there
is no reference in this concept to the accumu
lation of wealth. It applies rather to the use
of wealth. If man devotes his life to nothing
else but the accumulation of wealth and has
no other purpose than to accumulate it, then

he is wrong. But if he devotes a portion of


his life to physical things and a portion to
psychic matters, then he is giving proper
credit to both his physical and spiritual natures. If he accumulates wealth in order that
it may be used for constructive purposes, then
the use is also positive and he has done noth
ing wrong and has nothing to be ashamed of.
I believe that every Rosicrucian should
think in terms of overcoming his limitations.
We will not all succeed one hundred per
cent, but we can to a degree. We should plan
to dnate our energy, our physical possessions, and our wealthwhatever they may be
to the Rosicrucian purposes and ideis so
that the humanitarian and worthwhile projects of the organization can be carried on.
We can also contribute to other worthy organizations that have humanitarian and
charitable purposes. If our general scope of
consciousness is large enough, then we shall
find that our physical resources will be suf
ficient for attaining our goal. To do less than
we are taught to do is a reflection on the
truths which we are learning and should use.
Those who would advise us to stay within
our present limits and not think of acquiring
wealth are only excusing their own limita
tions. After all, wealth is an exemplification
of our abilities. It can be measured in terms
of knowledge, in terms of money, in terms of
property, in terms of advancement, in terms
of peace of mind. They are all important.
None should be considered individually but
rather an allotted portion of our lives should
be given to each. We are physical beings, but
we are also souls. We are souls in a physical
body. We need food for the body and food
for the soul, and we should evolve to the best
of our ability for a mximum expression of
both aspects of our being.
There are those who will contradict these
comments. They will point out that many
great avatars and masters spent their lives
in poverty. May I say to them, When you
become such a master, you, too, can be poor
if it serves your purpose best. Until you have
reached that state of advancement, you are,
in terms of the reincarnation cycle, at a par
ticular point of evolvement which is yours
to use for the development of your physical
and spiritual potentialities.
Many years ago, I had a neighbor who
belonged to an organization. I believe that
it was a small organization of a local nature

whose members carried on good work and


studied the laws of God, man, and nature as
best they could. To support their activity financially, they depended upon contributions.
They were instructed that when they made
their contribution, when they dropped their
penny, their nickel, their dime, or whatever
amount they could give, into the collection
box, they were to think or say in reference to
this money: Go out into the world to do good
and return to me a thousand times. I still
believe that that statement is the foundation
of a sound philosophy.A
Before Adam and Eve
From a soror in Nebraska, we have this
question: Since we have been told that there
is no beginning and no end to life, who was
before Adam and Eve?
In this day and age, Adam and Eve are
being relegated more and more to the status
of mythological characters, symbolic of mans
first appearance as an individual entity on
the planet, Earth. Such an explanation is
more consistent with the findings of anthropologists, who trace the advent of man to
prehistoric times. The earliest man is thought
to have evolved from an even earlier primate,
a species that in turn evolved from more and
more primitive forms of life. This, at least,
is the pattern of physical evolution. Somewhere along the line, however, there was a
First Man, who is symbolized in Hebraic
tradition as Adam.
Before Adam, there would have had to be
a similar type of primate, in whose genes
already existed the foundation for a true man
offspring. In this first man, then, there were
the physical properties required for the manifestation of a human soul personality. The
universal Soul now had a mdium through
which it could express itself as Man.
We can hardly compare this true first man
with the characters known as Adam and Eve.
Undoubtedly, starting out without a lan
guage, just beginning to observe and reflect
upon the happenings in his environment, he
had a long way to go before approaching
Adam and Eve, who somehow are conceived
to have had mental capacities not far re
moved from modern mans.
Rosicrucians maintain that the Cosmic
constantly seeks avenues of expression. It is
vital, dynamic, and eternally in motion.
There could not have been a beginning to

this process; or can there be an end. What


existed before man were other forms of life,
and before those, others; and if not on this
planet, then on some other planet, for al
wayssomewhere in the vastness of the uni
verseMind and Soul emerge in the natural
course of events.B
The Psychology of Coincidence
A frater, addressing our Forum, writes:
There have been times when some small
incidents have happened that seemed closely
related: For instance, being at a movie and
hearing some phrase or seeing some object
and then, shortly after leaving the theater,
noticing a similar example of what was ex
perienced. This appeared to be more than
just a coincidence. Is there any significance
in such an impression?
There is really no mystical import in such
an experience. It is, however, psychological.
The things that make an emotional impres
sion or which hold the interest in watching
a play on a screen become registered in
memory. They are quite definitely retained,
at least for some time. Their image is easily
recalled by suggestion. In other words, when
subsequently one sees or hears what is simi
lar to the memory impression, he is immediately conscious of the similarity and the
fact that the experience stands out seems to
him quite a coincidence.
For example, let a person buy a new model
automobile. Thereafter, as he walks or rides
along the S tre e t, he will seem to see more
than the usual number of the same model
ears passing by. Actually, there are no more
of these ears on the road than previously. But
his own car is vivid in his memory as an
image and, therefore, all similar ears stand
out in observation by his association with his
personal experience. This seems to be a coin
cidence, but it is quite reasonably explained
on these psychological grounds.
A further example is the wearing of a
hearing aid. Once a person has need to wear
one, he suddenly becomes conscious of all
others who do so likewise. It is his interest
in his own hearing aid and his awareness of
it that cause the association with the aids
of others.
In connection with this suggestion, there
is another phenomenon which we shall touch
upon. We have discussed it in this Forum
in the past. A person visits a place for the

first time. It may be a small, distant town.


He knows that he has never been in this
town before in his lifetime. However, as he
walks down one of the streets, he sees a tower-like building of certain architecture which
seems very familiar to him. He is certain
that he has seen this building before; yet
how can it be since this is his first visit
to the town?
There are those who would undoubtedly
reply that the experience is proof of reincarnation, that the individual was in this
town in some past life. In some instances in
regard to the principies of reincarnation, this
might be true; but it is not true in all cases.
There is a psychological factor that enters
into this coincidence: Sometime, in some
city or town that the individual visited, he
noticed a tower-like structure of similar archi
tecture. In passing, it drew his concentration
and attention for the moment out of curiosity.
Then, in going about his affairs, he dismissed
the image from his conscious mind.
However, it became a subliminal impression. That is, it entered his subconscious
and remained there as a la ten t or dormant
impression. Subsequently, when visiting this
other town for the first time and again being
attracted to a similar tower, there was established a relationship to the previous image
in his subconscious. He did not recall ever
having seen the building before, but sensed
a strange familiarity with it for which he
could not account. Many have had experiences similar to this but do not know how to
explain them.
This phenomenon is known as paramnesia,
which means a semiloss of memory. The
individual has lost the memory of the location
and the time of the original experience of
seeing that particular structure, but the sub
conscious still retains the appearance of the
building itself, its shape or form, and that is
why it corresponds to the present experience,
resulting in the coincidence of familiarity.X
Tools, The Implements of Evolvement
Recently, a member asked whether it is
true that the making and using of tools is
associated with intelligence. I believe that it
is generally accepted that the correlation between intelligence and the manufacture and
use of tools is very cise. Those who have
studied comparative psychology point out
that some higher forms of animal life other

than the human being use rudimentary or


elementary tools.
Experiments have been performed in
psychology laboratories with some of the
anthropoid apes to test their ability to use
simple tools to move objects. Experiments
also have been performed with lower forms
of animal life. Here animals were placed
in a maze in which they had to learn to
make the correct decisions when hungry in
order to reach food by the shortest and most
direct route. Although this latter illustration
does not strictly concern a tool, it nevertheless indicates a similar type of mental process
in that, as has been shown by repeated ex
periments, the animal learns after a number
of triis to go directly from one point to another where the food is located.
Normally, we consider a tool to be an instrument for some kind of physical operation,
but another definition given in the dictionary states that a tool is anything which serves
as a means to an end. That is, a tool is a
bridge between accomplishing something and
failing to accomplish it. I may be unable to
move an object; but with a stick to act as a
lever, I am able to induce motion. In this
application, a stick becomes a tool. On the
other hand, I may be unable to make a de
cisin based upon facts that I have at my
command. For example, I may have to
decide between two alternatives, the facts
about which are A, B, and C. I am completely familiar with these three facts, but
I am still undecided between the two alterna
tives until I discover or someone informs me
of an additional fact, D. Then the additional
fact, although it is intangible, becomes a tool
by which the decisin is made. It is the
means to an end, the turning point or pivot
upon which the whole decisin is based.
The very earliest records of man indicate
that his tool-making and tool-using ability
increased rapidly with his intelligence. The
earliest artifacts indicate that he had some
kind of simple tools, even if nothing more
than a stick on which he later learned to put
a point to make it more effective. Then he
learned to tie a stone to it like an arrow; and,
finally, he learned to use other materials that
for their purposes became progressively more
and more effective.
A tool, therefore, is closely associated with
a living beings knowledge and experience
because without knowledge and a degree of

intelligence whatever strength and dexterity


he possessed would be of no valu whatsoever.
Brute forc is sometimes effective in breaking
down a door or moving an object, but it is
ineffective for many of the more subtle decisions that have to be made in life.
Man needs tools that contribute to his
ability to use life. In other words, he needs
tools that contribute to his evolvement. Therefore, we might add to the dictionary definition of a tool as being a physical accessory
or means to an end and say that it is an
implement for evolvement. To phrase this
idea another way, tools are the keys to prog
ress, whether that progress be individual or
collective.
Every intelligent human being and some
lower forms of life can learn to use tools.
Not all of us have the ability to create some
of the more complex tools, however. As I
write these comments, I do so with a mechanical pencil which is no more or less than a
piece of carbn in a metal container. I do
not believe that I ever would have thought
to create such an object. I can, however,
leam to use the thinking of someone who did
have the first idea of a mechanical pencil
and beneficially, I hope. It is a very useful
tool to me because I can make notations that
I might not otherwise remember. I can re
cord ideas to use as a basis for further com
ments, investigation, and research that may
be of benefit to someone else.
These same comments can apply to any
simple tool. As we learn to utilize those
which are available to us, we are taking advantage of knowledge and experience that is
our own as well as that of our predecessors,
all those who have gone before us. In one
sense, the tools which are available for our
use today are one phase or degree of the immortality of every individual who ever created, invented, perfected, or even used them.
There are complex tools that are beyond
the ability of some of us to use. I am not
sufciently familiar with many modem, complicated instruments, such as computers, to
be able to use them effectively. I have in my
office at my disposal a mechanical calculator
that performs many mathematical functions.
It can add, subtract, multiply, divide, com
pute percentages, and perform a series of
operations mechanically that would take me
a long time to do on paper with my pencil.
It even has a memory storehouse, and I can

cause certain numbers or accumulated totals


to remain at my disposal because the memory
of the machine can recall those figures me
chanically.
This machine has been a very helpful tool
in certain statistical work for which I am responsible. Some time ago, I taught another
person to assist me with certain aspects of
this work and perform some mathematical
functions upon this calculator. It was some
time afterward that I discovered that he had
learned by rote the things that were done on
the machine and had no idea of the process
itself. For example, I taught this individual
how to compute percentages, but he had no
concept of what the percentage was, or why
I wanted a percentage of certain mathemat
ical facts for statistical purposes.
This is an example of how a tool was used
to produce certain data of information. It
was a means to an end. I am of the opinion,
however, that a person becomes more proficient in the use of a tool if its general characteristics and processes are at least understood in their most elementary stages. He is
then able to use his own Creative abilities
in connection with the potentialities of the
tool itself.
Tools that are beyond our ability require
training and knowledge. They should chal
lenge our own creativity as we learn to
utilize them to produce those means to an end
that may be a tool for someone else. After
leaming to use a tool, we are obligated to
use it. As we have stated before, man is an
intelligent being. He cannot go backward;
or, if he does, it can only be temporary. Man
is composed of the elements of the earth and
the stars, to phrase it metaphorically. He is
a part of the world and a part of God. His
purpose is to evolve to mximum usefulness
all that is a part of himself and his environment. Any object, any part of knowledge,
anything that he can use that will legitimately direct him toward this end and not impede
the progress of someone else at the same time
is his to use.
Tools, as I have said, are the implements
of evolvement. Todays tools were given to
us in the physical world as our heritage. In
the Rosicrucian teachings, there is also an
important heritage from those who have gone
before. They have established the guidelines
with which we can build and create, evolving our own consciousness and psychic de-

velopment to a level at least equal to those


who have been our predecessors. But because
of our heritage, we have the obligation to go
further than those who left us their experi
ence and knowledge. We must raise our con
sciousness somewhat nearer the level of that
which is of the Divine.A
Other Rosicrucian Groups
Annually, thousands of people come in
contact with the ame Rosicrucian. It appears in newspapers and periodicals regularly
throughout the world. In almost all cases, the
ame is used in connection with the Rosicru
cian Order, AMORC.
Since the term Rosicrucian is a generic
one, it does not belong exclusively to any one
organization and, consequently, numerous
small groups have adopted the term as part
of the ame of their organizations. You have,
therefore, such organizations as The Secret
Order of the Rosicrucians, The Rosicrucian
Illuminati, The Ancient Order of the Rosi
crucians, The Rosicrucian Anthroposophic
League, Rosicrucian Fellowship, Societas
Rosicruciana in Anglia, Rosicrucian Fra
ternity, etc.
In writing about the Rosicrucians, popular
writers often confuse the issue by interrelating the various organizations that have the
term Rosicrucian in their titles. They take
the various claims and practices of each
group and associate all of them with one
international Rosicrucian organization. Our
intent here is to help you distinguish between
the many claimants to Rosicrucian esoteric
philosophy and the authentic ancient fra
ternity known throughout the world as the
Rosicrucian Order, AMORC.
The Rosicrucian Order, AMORC, has over
three hundred subordnate bodies in over
fifty countries. It announces its activities in
every major newspaper and periodical regu
larly. Its international headquarters are located in San Jos, California, U. S. A. Its
executive heads in the twentieth century
have been Dr. H. Spencer Lewis and Ralph
M. Lewis, respectively. Its principal history
is entitled Rosicrucian Questions and An
swers, With A Complete History of the Or
der. Its symbol has always been a cross with
one red rose in its center.
The Rosicrucian Order does not teach, en
dorse, or practice astrology, fortunetelling,

crystal gazing, or any past or present superstitions, or similar popular pseudoscientific


practices.
The Order makes no demand upon its
members to conduct themselves in any man
ner that would cause public ridicule or condemnation. The members are not required
to dress, eat, or act differently from intelli
gent and morally responsible men and women in conducting their ordinary affairs. They
resort to no practices or rites which in any
sense are injurious to health, family relationships, or moris.
Unfortunately, the Rosicrucian Order,
AMORC, is occasionally subjected to attacks
by illiberal religious sects and pseudoesoteric
schools. These charges are published in small
tracts which are offered to the public. The
attempt is made to have it appear that the
world-wide Rosicrucian Order, the AMORC,
is a partner with all groups bearing the ame
Rosicrucian. Through deliberate misdirection, they lcate the stage for Rosicrucian
activity in San Jos, California, which is the
real headquarters of the international Rosi
crucian Order, AMORC; but in the same
breath they ascribe to the AMORC the prac
tices and symbols of other Rosicrucian groups.
The most recent attempt to discredit the
Rosicrucians is a colorful newsletter which is
being distributed throughout the United
States and Caada under the auspices of several of the most prominent Christian sects.
From the number that have been reported to
us, we estmate that over a hundred thousand
have already been put into circulation, in
some cases being distributed from door to
door. The newsletter directs its entire article
toward one of the other Rosicrucian organi
zations in the United Statesnot AMORC,
but by association all Rosicrucians are included. The article does not distinguish
between one Rosicrucian group and another,
and the average reader has no way of differentiating between any of them. Thus the
average reader will associate the article with
all Rosicrucian groups, including AMORC.
The point we wish to make is that articles
of this kind are careful to avoid direct statements of a libelous nature for which they
could be held legally responsible. It is diffi
cult to deter such innuendo and accusation
by implication. Our best response to this kind
of attack is to increase the distribution of
Rosicrucian literature that tells the story of

AMORC, that distinguishes AMORC from


other Rosicrucian groups, that helps to build
a proper image of the Order in the public eye.
Our increased advertising and extensin
program is a further deterrent to misunderstanding on the part of the public. We urge
you to help by disseminating correct information to all you meet. Always have a supply
of AMORC litera ture on hand. Write now
for free litera ture: The M a s te r y o f Life, Who
and What Are the Rosicrucians, Recognition,
and miscellaneous subjects. In this way, we
resist attacks by positive action of our own,
which is honorable, straighforward, and in
forma tive. It discredits no one and will stand
as an example of the true spirit of brotherhood, love, and knowledge. Address requests
for literature to the Extensin Department,
Rosicrucian Park, San Jos, California 95114,
U. S. A.-B

Choosing Funeral Services


A soror rises to address our Forum: A
relative, who will be my sol heir at transition, is opposed to the Rosicrucian Order
through unreasonable personal prejudice. Is
it true in California that the sol survivor
has the final decisin with respect to funeral
services and interment, or will my personal
wishes, as expressed in my last will, take
precedence over those of my survivor?
First, we will directly answer this question by quoting a legal interpretation of
California law. Then, we shall discuss the
matter in a more general way as advice to
Rosicrucian members everywhere.
Generally speaking, a person during that
individuals lifetime has the right to direct
the disposition of his body and how it is to
be handled after his death or transition into
the other world. He may direct that his
body, or parts of his body such as his eyes,
be delivered to an institution and, legally
speaking, that direction can be enforced. It
follows, therefore, that any order or directive
executed by a person during his lifetime as to
the disposition of his body afterwards should
be followed out and can be legally enforced.
I am not going into the question as to whether or not such a direction can be upset by
some person not of competent mind. We are
assuming here that a person, having all of
his faculties in making his will or otherwise,
directs the disposition of his body. I want

to say that such a disposition can be enforced


against relatives or others who may have
some other idea or wish with respect to the
disposition of the remains than that which
the person made during his lifetime.
For further information, and by way of
clarification, I refer you to the section on
dead bodies set forth in 15 California Jurisprudence 2d at page 62, section 12 thereof,
reading as follows: SI2 Directions of DecedentA decedent, prior to his death, may
direct the preparation for and type or place
of interment of his remains, either by oral
or written instructions. The persons other
wise entitled to control the disposition of such
remains are therefore required faithfully to
carry out the decedents directions, subject
only to the laws relating to the duties of the
coroner. Accordingly, a funeral director or
cemetery authority is not liable to any person
for carrying out the instructions of the de
cedent.
One may dispose of his body by will or
otherwise, providing that the manner chosen
does not offend public decency or create a
menace to public health or comfort. If such
instructions are in a will or other written
instrument, he may direct that the whole or
any part of his remains be given to a teaching institution, university, college, legally
licensed hospital, or the State director of pub
lic health. If the instructions are contained
in a will, they must be immediately carried
out regardless of the validity of the will in
other respects or the fact that the will may
not be offered for or admitted to probate until
a later date.
Whenever a dispute arises as to the man
ner or place of burial as between relatives
of the decedent, on the one hand, and the
wishes of the decedent as expressed by him,
on the other hand, it is a proper subject for
judicial determina tion. The courts decisin
should be controlled by the inherent equities
of the particular case, having due regard to
the interests of the public, the wishes of the
decedent, and the feelings of those entitled
to be heard by reason of relationship or association. It is the courts duty, however, to see
that the express wishes as to the final resting
place are carried out, so far as is possible
In general, elsewhere in the United States
and in most nations of the world, there are
laws stipulating about the same views regarding the decedents expressed wishes for

the disposal of his body. It is shocking that


some relatives completely ignore wishes of
the decea sed with regar to the disposal of
his earthly remains. For example, a person may desire cremation and a Rosicrucian
funeral because of the fact that for many
years he has been an active member of
the Order and devoted to its philosophy.
After transition, a relative, or relatives, who
during his lifetime were not exceptionally
cise, insist on a different funeral Service
and disposal of the body in complete disregard of the members wish. Such conduct
consists of imposing ones own personal will
and interest upon that of the deceased who
cannot defend himself. Actually, it is a
cowardly, contemptible, and selfish act.
One can be reasonably certain that his
wishes will be respected if he makes a will
and expressly states that it is the responsi
bility of the executor whom he ames in the
will to carry out his orders for the disposal
of his body. You will note the laws attitude
in this matter in California for enforcing the
will of the deceased in such matters. We
also have stated that these laws prevail elsewhere, more or less.
Unfortunately, some persons conceal or
place their wills in such a location that they
are not found until after the funeral services.
Consequently, it may then be discovered that
the express wishes of the decedent conflict
with the final services. One should make
known to whomever is to be the executor, or
to a cise friend or relative, where the will
can be located immediately after transition.
This will obviate any failure in conforming
to ones wishes for a funeral.
There are relatives, who because of fanatical religious beliefs, resent the fact that
a member of the family is a Rosicrucian.
While the Rosicrucian lives, they have no
power to interfere with his personal life and
interests. When, however, the Rosicrucian
passes through transition; then they give vent
to their dislike of his association by opposing
his final wishes for a fraternal funeral and
the disposal of his body as he desires.
We repeat, that such is a dastardly act but,
unfortunately, a rather common one. We
advise, therefore, that Rosicrucians take precautions by having a will prepared by an
attorney. The fee for this is nominal. Some
individuis take the position that, I am not
a person of means. I have no properties to

bequeath. Why should I make a will? The


answer to this is that a will should be made
for such matters as the disposal of the body,
the direction of funeral services, and other
personal matters that one cherishes, regardless of the pecuniary status of the indi
vidual.X
Hearing Without Ears
A frater in Chicago brings up the subjects
of clairaudience and clairvoyance in relating
several experiences that he has had in recent
months. Sometimes, shortly before awakening, he experiences a rushing noise in his ears
and soon after hears people speaking, at times
three and at other times four, both men and
women. Occasionally, there is the sound of
music or of a radio commentator. The frater
is almost totally deaf and uses a hearing aid.
On other occasions, while reading some
article or book, he will doze off and, without
actually reading them, will know what is
contained in lines further on. His questions
are whether or not other deaf people hear
without hearing aids and whether these ex
periences are to be labeled clairvoyance,
clairaudience, precognition, or some such
definition of extrasensory perception.
One of the experiences, that of hearing
music or voices as though from a radio, is
common among people who use hearing aids.
Very often the receiving mechanism of the
hearing aid picks up radio signis and the
person is actually tuned to a radio station
somewhere in the area.
The other experiences belong more properly to the realm of parapsychology, that field
of study which deais with paranormal sensitivity to ones environment.
Hearing, although normally conceived to
be an objective experience, is in truth a sub
jective one since it takes place within the
conscious center of the individual. Certain
vibratory impressions are made on the screen,
or center, of consciousness, and here they are
interpreted as sound. Normal hearing is usu
ally the result of an objective stimulus of
some kind that starts a wave motion which
travels to the ear, affects the machinery of
hearing, travels as nerve energy to the brain,
and is there interpreted as sound. Thus hear
ing is a process whereby the conscious centers
of man interpret certain energies as sound.
Let us suppose that this same kind of en
ergy can emerge from some other source. If

the stimulus were strong enough, a person


would realize the impression from the nonobjective source also as sound. It is a question
of mans conscious center translating different frequencies that have a common effect.
The very fact that people do hear and
see things that have no immediate objective source is evidence that mans conscious
center can be stimulated to perceive sounds
and sights sans the usual sense faculties.
It is known that vibrations, or energies,
or frequencies have corresponding vales at
different levels of manifestation, as do notes
on a musical scale. Thus, for example, the
physical energy of a trumpet blast has cor
responding vales in different energy bands
when it is translated by the ear into nerve
energy or translated electronically into a
microgroove pattern, a magnetic tape pattern,
or a radio and televisin transmission. It
takes only a little imagination to conceive of
other energy counterparts which can, without any physical or ordinary electronic media
being used, affect mans conscious center directly and there be translated into sound.
Such paranormal hearing has the same
effect on an individual as normal hearing.
He perceives both experiences as sound. He
perceives both as originating outside of himself in the time-space mdium of his objective
environment. It is a tremendous illusion;
yet one is really no more an illusion than
the other since in both cases an energy stimu
lus in mans conscious center is creating a
concept of a three-dimensional time-space
world.
Paranormal hearing of the kind described above falls into the general category
of clairaudience, the ability to discern sounds
that are not present to the senses but are
regarded as having objective reality.
The fraters third experience, that of being
aware of reading material beyond the point
where he had read, would fall into the gen
eral category of clairvoyanee. Except for
substituting sight impressions for sound impressions, the explanation for this would be
the same as above.
Precognition, about which the frater also
asked, involves another category of phenomena in which the person is aware of events
that have not yet occurred. Clairaudience
and clairvoyance involve spatial relationships, whereas precognition involves the projection or retraction of events in time.B

Heeding Psychic Impressions


Now a soror, addressing our Forum, asks:
How much are we hindered in our psychic
growth by not heeding our hunches?
We presume that this soror refers to psy
chic impressions or the intuitive inclinations
which we all have. All intuitive inclinations
are not necessarily of cosmic origin. Psychologically, an experience may, to borrow a
term from nuclear physics, cause a chain
reaction of ideas within the subconscious
mind. For example, we perceive something
and the experience becomes a suggestion with
which all related ideas, the result of former
experiences, are associated. This combination
of ideas is the consequence of the unconscious
working of our subconscious mind. It is as
though, upon seeing a numeral such as seven,
all other primary digits that we have ever
seen are released from memory. Then our
subconscious mind puts these numeris in
their proper order. It precedes seven with all
integers that go before it, as one, two, three,
and so forth, and those that follow it, as
eight and nine. When this has been accomplished, the complete pattern or arrangement
is suddenly projected into our conscious mind
as a flash or mental picture.
Frequently, then, as a result of some ex
perience, our subconscious mind is put to
work. It contines its activities of correlating, modifying, analyzing, and the like, in
connection with the related experiences without our being objectively aware of the process going on. When the work has been
satisfactorily completed according to the subjective mind, that is, the ideas integrated in
a way which constitutes the ideal arrange
ment, then the solution is suddenly thrust
across the threshold into our objective mind.
At that time, it appears as a complex but
complete idea, seeming to have come out of
nowhere. As we know it, it appears so logical
and convincing in its cogency that we cannot
refute it. We are inclined to cali such ex
periences intuitive flashes, hunches, or selfevident truths. Obviously, however, such are
not true psychic impressions.
A cosmic or psychic impression is more in
the sense of a final judgment of a problem
which has been submitted to the psychic self.
Thus, for example, we may be confronted
with a momentous problem. We reflect upon
it at great length. We rationalize. We weigh

all the pros and cons concemed. We cannot


arrive at a conclusive decisin. We may then
seek the aid of the Cosmic. As instructed in
our Rosicrucian monographs, we visualize the
elements of the matter, the details of the
problem, on the screen of our consciousness.
We try to perceive it in all its ramifications.
Next, we recite to our selves what we hope
will be the solution, setting forth a frank
motive for wanting that solution to occur.
The final act is to dismiss from our conscious
or objective mind the entire problem or ques
tion involved. We dismiss it just as one would
erase a written problem from a school blackboard. This act releases the thought as a
complete idea to the subconscious mind,
which is in attunement with the psychic or
universal mind.
If our motive has been proper, that is, not
in violation of cosmic and natural laws, and
if what we desire is also in accord with such
laws, then we may expect a cosmic impres
sion in reply. It may not be immediate; it
may come the next morning or it may come
later in the day. It may even be delayed for
two or three days. This impression may come
as an overwhelming urge to act in a certain
way in connection with the matter or ques
tion. It may favor one or the other of two
altematives which were under consideration.
Again, it may be the emphatic inclination to
abandon the whole project, to no longer con
tmplate it. Then, again, this psychic or
cosmic impression may assume the form of
an entirely new procedure of which you may
not have thought previously. Though it will
appear quite different, still you will realize
that it is nevertheless related to the problem
which you originally submitted to your psy
chic self. However, even though it is differ
ent from what you thought, the proposal of
the Cosmic will excel what you hoped for.
It may be asked what is the difference
between this method of enlightenment and
that of the imagined intuitive process which
we explained previously. In the former or
so-called intuitive process, one must have had
certain actual experiences over a long period
of time which are related to the immediate
problem that confronts the individual. The
subconscious mind then combines the ele
ments of all the experiences, which are re
lated into a logical and proper solution. It
releases that solution as a completed idea into
the objective mind. With the psychic im

pression, however, one may never have had


any previous contact with such experiences.
The problem may be original, a first contact
with such elements. It may contain no ideas
which could be rearranged into a solution by
the subjective mind by suggestion. The psy
chic self, nevertheless, selects from the current elements of your problem or thoughts
those which to it are most related to natural
and cosmic laws. Then by its confirmation
of them, it causes you to realize what the
best thing to do is under the circumstances.
To use another analogy to help clarify this
point, it is equivalent to your taking pieces
of a mechanical apparatus to a mechanical
engineer for him to advise you which part
would be the most effective in its operation.
You know that he is learned in the laws of
physics and mechanics. Also, you know that
he has never seen this particular apparatus
which you are submitting to him. Neverthe
less, his training and experience qualify him
to judge which is the most useful piece of
equipment. Such is the kind of judgment
which arises from our psychic impressions
or hunches.
There are times when these hunches
flash suddenly into our conscious minds with
all the convincing efficacy of their clarity but
without our having intentionally submitted
a question or problem to the psychic self.
Such experiences are indeed most surprising.
At such times, we have perhaps been subconsciously laboring with some problem.
There has been some uncertainty or conflict
which has not yet come to the fore of our
consciousness, that is, to our objective mind.
In other words, before we can worry about
it or have crystallized it into a form where
it perplexes us, the psychic self or inner mind
passes judgment upon this amorphous prob
lem. Thus it comes over to our consciousness,
to our thinking mind, as a positive command
or as a suggestion to do this or that. If we
observe the impression and act upon it, we
invariably find it beneficial. Subsequently,
circumstances usually develop that cause us
to realize that the psychic impression or
hunch was timely, perhaps just in advance
of what might have been a serious complication in our affairs. Then we say to ourselves,
How lucky I was to have followed my
hunch.
It is because there appears at times to be
no relevancy between the psychic impression

and the present State of our affairs that we


refuse to abide by it. The impression may
not seem to be logical. Perhaps there appears
to be no reason why we should act as suggested. We proceed to reason away the
suggested course of action. When we do this,
we eventually come to regret such a decisin.
The more one follows these psychic impressions, the more he stimulates, accelerates,
and keeps open and active the channel to the
psychic self. The refusal to abide by such
impressions, the repressing of these psychic
inclinations and urges, eventually works to
our detriment. Some persons through will
build a subjective resistance to psychic im
pressions. They form a habit of opposing
such motivation whenever it occurs. As a
result, by the law of opposition which they
have established, they repress within the
subconscious mind all efforts of the impres
sion to reach through. The psychic guidance
or inclination becomes less frequent, and its
intensity diminishes. If at a later time such
a person finally becomes aware of the valu
of such guidance and wishes to develop the
faculty, he finds it exceptionally difficult to
regenerate the otherwise natural proclivity.
Those who have not studied mysticism and
hermeticism or related subjects are unaware
that such impressions are a natural function
of our beings. Such functions are no more
supernatural than are the instincts and
awareness of self. In their ignorance of the
phenomenon they are afraid to admit experiences which to them seem strange or eerie.
Not being able to explain them, they consider them abnormal, something to be repressed and not admitted. Knowing that this
phenomenon is natural and a human heritage
to be used for our benefit is in itself one of
the distinctive advantages of the study of the
Rosicrucian philosophy.X
Repression and Self-Control
A soror now rises to address our Forum:
I would appreciate our Rosicrucian Forurrs
discussing repression and self-control. How
can we make the differentiation, that is,
where does self-control leave off and repres
sion take placeor how can one be sure that
repression is not mistaken for self-control?
The main distinction between self-control
and repression is that the former embodies
the principie of regulation. To control a
function is to seek to give it direction and

purpose and not allow it to become completely inactive. For analogy, we seek to
repress crime in a community but we control
the flow of vehicular traffic.
The next question which follows logically
is, What in our natures should we control
and what should we repress? Whatever is
common to our physical nature, that is, our
organic being, and to our mental self should
be exercised. This exercise must be intelligently performed. The individual should seek
to understand first the nature of his physical
self, its various desires and appetites. He
must learn what, from the physiological and
biological point of view, these desires or func
tions serve. He may acquire such knowledge
from his physician or from appropriate textbooks on the subject.
The individual learns that repression may
create subnormality, which results in disorganizing his whole personality and his relation to life. There are some functions which
we cannot repress without immediate violent
reaction in the form of severe pain or death.
We know that we cannot repress our respiratory action, that is, we cannot stop our
breathing, without strangulation ensuing. We
know, also, that we cannot completely repress
the desire for food without suffering starvation. However, there are functions necessary
to our organic being which can be repressed.
Nevertheless, such repression over a long
period of time can cause glandular disturbances which will detrimentally affect ones
health, physically and mentally. The fact
that no effects of a drastic nature are experienced at once from such repressions causes
many to indulge them in the belief that no
harm ensues.
Celibacy is one of these repressions that
results in personality distortions. Often religious misconceptions which teach that nor
mal sexual relations are immoral have caused
persons to seek complete abstinence from
such relations. As a result, they disorganize
and warp their lives. Whatever is in accordance with its purpose and in human
relations cannot be conceived as immoral.
The counter state of repression is excess.
Any function which causes the individual to
rule his whole life by it, that is, to set it up
as the main objective, constitutes an excess.
Such is an abuse of nature, a dissipation of
her powers. A normal healthy person can
interpose will power to discipline his desires.

He will indulge them in accordance with


their purpose and the dictates of an intelligent society. He will reglate them so that
they will serve him instead of his becoming
a slave to them. Such conduct is self-control.
We must realize that, in addition to being
spiritual, physical, and mental beings, we
are also social entities. We have a duty to
the society of which we are a part. We cannot indulge our emotions and desires as freely
as we might wish, even if they were not
physically harmful to us. If we do, we corrupt the public moris and those ideis which
our society stands for. Such promiscuity and
absolute freedom would destroy society. In
fact, we ourselves might become victims of
the same lack of self-control in which we participated.
When it comes to ethics and the development of character, we are at liberty to repress
any elements of our behavior of which we
do not approve. To do so cannot injure us
physically if it does not touch upon our
mental or bodily functions. If we feel that
we are too aggressive, for example, or too
inconsiderate or too timid or too much of an
introvert, we can repress those tendencies to
the point where we can control them. We
can eventually weaken the habits and tend
encies so that we can direct such inclina
tions. Then we have exercised self-control.
Since none of us lives for or with himself
exclusively, we must be certain that the
personal habits we set out to acquire or the
code of ethics we adopt will not be offensive
to our fellow men. Where nature is con
cerned, however, and her desires are recognized, it is best to follow the rule that there
is a time and purpose for all things. If
we live within that rule, we will be exercising self-control. Remember to meet nature
halfway by seeking to understand hernot
to combat her.
At times, some persons are abnormal in
their desires because of some physical maladjustment. It becomes almost impossible for
them to exercise self-control, that is, to im
pose will in order to reglate their desires.
These persons are actually ill. They should
not try to repress their desires but rather
should seek the help of a physician to regain
normalcy so that self-control will be possible.
Insofar as our natural selves are concerned,
repression is never in order, but self-control
always is.X

Unconscious Wrongs
A soror writes: There have been instances
in my life when I have done what appeared
best at the time, but much later I have seen
that others have been terribly hurt by my
deed. If, unconsciously, we hurt others deeply through our self-centeredness and inability
to comprehend, will these acts become debts
of karma to be righted?
This question involves the laws and prin
cipies of karma. Karma is the law of causality, meaning that for each act there is a
reaction; for each cause, an effect. Another
term for karma is the law of compensation.
Karma, as a law, is impersonal. It is not a
theistic act, wherein a god or deity seeks to
exact retribution for some man-made wrong.
Rather, karma is as impersonal in its effects
upon all persons as is the phenomenon of
gravity. Just as gravity displays no discrimination for or against the classes of human
society, so neither does karma. Therefore,
one who unconsciously commits a wrong is
subject to the consequence of his deedbut
with certain lesser effects.
There are mental and moral acts, as well
as physical ones. Therefore, there are moral
consequences or causes, as well as material
ones. When through ignorance one hurts
another, he will come to know the effects of
such a hurt. The lesson derived from the
experience will be the effect that it has upon
him. For analogy, a careless boy throws a
stone and breaks a window. The effect is the
broken window. There is also the vicarious
effect upon the boy. He comes to realize the
damage, the result of his negligence, and his
responsibility for it. That is his compensation and the karmic effect.
When deliberately and with malice aforethought one throws a stone to break a win
dow, there is then a dual system of causes
invoked. First, the physical one from which
arises the shattering of the glass; second, the
moral one. The individual has set into motion a state of mind within himself, a kind
of conduct which ultimately must have its
effect, not only in broken glass, but also in
the painful adjustment of his own thoughts.
He must learn what the destruction of property means in personal loss and feeling.
Sometime, he will come to experience the
consequence of acts parallel to his own. Such
an individual, according to the laws of karma,

our energy and put an undue strain on our


nervous system. The effect which follows is
disease, distress, and pain. Then we learn to
remedy the cause by subsequent intelligent
living. If we do not, the effects become increasingly disastrous.
If we refuse to heed the lesson learned
when the underlying laws and principies are
revealed, that is, if we remain adamant in
our abuse of them, then we have set up moral
causes in addition to any others. We invoke
not only physical phenomenon and the effects
which follow from it, but the cosmic prin
cipie of equity because we have defied the
natural right. Subsequently, then, we suffer
some instances of injustice, some violation
of what we personally consider an inalien
able right according to our standards. At
such a time, we know mental pain, emotional
distress and hurt, as well as physical suf
fering.
Of course, in any discussion of karma, it
is always necessary to add that the law in
volved is concerned not only with adverse
causes and effects. The karmic scale may
receive its impulsation, the cause which
moves it, from either a munificent or a ma
licious act. Unconscious good deeds bring
effects in kind. Conscious good deeds bring
even more beneficial results because of the
moral cause, the desire to do good, which is
added to the effect of the actual acts them
selves.X

will be permitted to create situations from


which he will not be able to extricate him
self until he has experienced the effects of
his own wrong thoughts and motives.
Such consequences, we repeat, are not examples of retribution or the intention of
punishment, but rather the adding of efficacy
to the lesson to be learned, a special forc
given to the cause or the motive involved.
Some individuis, as you well know, cannot
be taught by reason or explanation which
principies are right or wrong. They must
endure emotional shock and discomfiture.
They are low in the scale of consciousness
and very animalistic. The emphasis has to
be accompanied by pain before they can understand the effects of their acts.
The person who through ignorance and not
as a result of malice unconsciously violates a
physical law or cosmic principie will eventually experience the effect of his acts as a
lesson. The lesson, however, will be taught
or brought home to him with less severity
than if the act had been accompanied by a
moral violation or a malicious motive. Where
malice is included, there is a compounding
of causes.
Most of our illnesses are the result of unconscious violations of hygienic or natural
health laws. Through ignorance, we perhaps
eat the wrong foods or deny ourselves what
we should have; or because of some exaggerated interest, we may overwork or exhaust

A Reminder: The Rosicrucian Forum is a prvate publication for members


of the Rosicrucian Order, AMORC, only. To allow it to circuate otherwise
defeats its purpose and is a violation of ones obligation.

A Book That
Challenges
Belef!
This book, The Conscious Interlude, provides stimulating adven
ture. It presents a liberal philosophy of life. Figuratively, thi
study places you on the threshold of realitysurveying with ai
open mind all that you experience. The book opens a world o
radical thoughtradical only in that the author has succeeded ii
freeing himself of all traditional ideas and honestly reappraise
what we have been told and are accustomed to believe.

Consder These
Chapter Titlesl
IX Mysteries of Time and
PREFACE
Space
INTRODUCTION
Fourth
Dimensin
X
I Inquiry into
XI Conscience and
Consciousness
Moris
II Adventure into Self
XII Immortality
III Inquiry into
XIII The Dilemma of
Knowledge
Religin
XIV The Mystical
IV Nature of Truth
Consciousness
V Will
XV
The
Philosophy of
VI Is Absolute Reality
Beauty
Mind?
XVI Psychology of Conflict
VII Illusions of Law and XVII The Human Incentive
Order
XVIII Conclusin
VIII Causality
Index
TH E AUTH OR

Ralph M. Lewis, F. R. C., Imperator of the Rosicrucian


Order, AMORC, is the author of the books, Behold the Sign!
and the Sanctuary of Self. The Conscious Interlude is con
siderad one of his most thought-provoking and fascinating
works. It is the culmination of years of original thought.
Beautifully Bound and Prnfred
To our Commonwealth Friends

O NLY

Our friends in the Briish Isles are permitted by their Government regulations
to obtain this book direct from the 3 7 5
U. S. A. But it may also be purchased
from the Rosicrucian Supply Bureau,
25 Garrick St., London, W.C. 2, England. ( 1 / 7 / 3 sterling)
R O S IC R U C IA N P R E S S LT D

SA N JO S E

L|TH<

Mans Mornent
In Eternty

We stand between two great etemitiesth<


one behind, and the one ahead of us. Ou
whole span of life is but a conscious interludi
literally an infinitesimal moment of exist
ence. How we live this split second o
existence depends upon our consciousness
our view, our interpretation of lifes experi
ence. The purpose of this unusual book
The Conscious Interlude, is how to make th<
most of this interval of life.
ROSICRUCIAN SUPPLY BUREAU
Rosicrucian Park,
San Jos, California 9 5 1 1 4 , U. S. A.
G entlem en:
Please send me a copy o f The Conscious In terlu de as advertisec
I am enclosing ($ 3 .7 5 ) or ( 1 /7 /3 ) .
YOUR AME

(W rite or prinl carefully)

Decem ber, 1964


Volum e X X X V

No. 3

lisimim

ini!ni
A prvate publication
for m em bers of A M O R C

Monument to A
Rosicrucian
Here in this centuries - od
church in Mortlake, a suburb
o f London, are interred ihe
r e m a in s o f the c e le b r a te d
E n g lis h mathematician and
Rosicrucian, Dr. John Dee
(15 2 7 -1 6 0 8 ). Falsely accused
by the superstitious of using
enchantments against Queen
Mary, he was acquitted and
later became Queen Eliza
beths counselor on affairs of
the Kingdom.

Greetings!
V

PLANETARY STEPS
Dear Fratres and Sorores:
Is there a correspondence or a relationship
between the stages of development of the
soul personality and the possible life span of
beings on other planets? In various ways,
this question has been asked by students of
philosophy, metaphysics, and mysticism.
The question involves certain presumptions. The first and most obvious is, of
course, that life exists elsewhere in the
greater universe and is not confined to earth
alone; the second that such life has attained
an organic and intellectual development
comparable to or exceeding that of homo
sapiens, or man.
With an increasing knowledge of the
probable origin of life and its development,
as recently expounded in the accounts of the
discovery of the D.N.A. molecule, the possibility of the existence of life elsewhere in
the universe is generally accepted by most
biologists and astronomers. It does not seem
reasonable that the conditions that nurture
and sustain life on earth are a caprice of
nature confined only to this minute cosmic
body. Our universe and sun and its planets
occupy but one small part of the great ellipse
that composes the Milky Way, our galaxy.
In this galaxy, it is assumed that there are
several million other universes with their
bright stars, or suns, and planets. Beyond
our galaxy are millions of others, with per
haps billions of universes with an infinite
number of worlds and suns.
Exactly the right conditions in any such
universe would need to prevail if life were
to exist there in even its simplest state. A
sun too cise to a planet would make it too
hot for the living cell. One too distant would
not provide the proper temperature. Fur
ther, the atmosphere would need to be freed
of certain destructive gases. But considering
the tremendous multiplicity of worlds that
exist and the law of probability, numerous
celestial bodies which support life of a higher
order of intelligent beings could exist. This,
of course, does not mean that their physical

TO EVOLUTION
appearance and faculties would be exactly
the same as ours. Even upon earth, there is
a great variation among mammals. However,
regardless of their physical form, their organ
of brain could possibly have attained as
great a development as it has in the creature
man.
The question arises, then, why have not
these intelligent beings established communication with earthlings in a manner evident
to all mankind? There are scientific speculations in regard to this. First, these beings
may exist millions upon millions of light
years from earth. Multiply 186,000 miles
per second, the speed of light, by the number
of seconds in one year and you have the in
comprehensible distance of one light-year
from earth! It is quite probable that even
though equal to humans in comprehension,
such beings know no more about the exist
ence of earth than man knows about their
world! Thus they would not attempt to
communicate with earth.
How would beings capable of communication as far as intelligence is concerned do
so? The problem would be not just a matter
of language; it would depend upon the pow
ers and faculties of perception. Would the
faculties of such entities be the same as ours?
Would an intelligent transmission to us be
such that we could receive it? For analogy,
if we had not the receptor organs of sight,
that is, if we could not see, we would have
no knowledge of visual images. Then if a
being were attempting to communicate with
us in a visual form, we could have no reali
zation of it. Suppose that we are lacking
some other faculty by which the transmitted
intelligences of outer-world beings could be
perceived? We would have no knowledge of
them. These are speculations of science and
philosophy in regard to potential communication with intelligent beings existing else
where. There is a general conviction regarding the probability of such life, but how to
substantiate it is as yet in an amorphous
state.

The mystic and metaphysician speculate


whether, if there is a progressive evolution
of the soul personality which survives death,
the future development is limited to human
beings. In other words, if the soul person
ality of man reincarnates for its further
evolution, must it be on earth? The subject
resolves to such questions as the following:
Are there worlds arranged according to a
hierarchy or scale of soul personality de
velopment? What place does the earth have
in such a hierarchy? Is it at the bottom of
the scale, at the top, or somewhere in between? One speculation is that, when man
has reached the highest point attainable on
earth in the expression of his soul forc,
constituting his personality, he reincarnates
in the form of intelligent life on some next
higher world.
There is one interesting fact to note in
connection with this prevalent speculation.
That is that it indicates the gradual departure from the od theological conception that
the earth is the sol habitat of intelligent
beings, or those thought to have soul. It was
long proclaimed by most adherents of formal
living religions that man was Gods greatest
creation. This conception was the result of
the human ego, which fashioned its religious
and sacred works to support mans self-importance. In the growing light of knowledge
of the greater universe, man wonders now
not only if he has brothers in life in the
universe but if there may be beings spiritually and intellectually superior to himself.
There is nothing in the doctrine of reincarnation that is inconsistent with the incamating of a soul personality into a living
being on another world. Admittedly, most
treatments of the subject of reincarnation
speak only of the embodiment of soul per
sonality in man here upon earth. But, again,
such interpretation has been influenced by
the inherent and traditional belief that the
earth is the exclusive domain of intelligent
beings. Sin ce man now envisions a vaster

theater for intelligent beings, it seems incongruous to him that a soul personality should
be confined merely to life on earth.
What we can be certain of is that if there
are beings capable of self-consciousness to
the degree that homo sapiens is, then such
beings have what men at this time generally cali soul. Further, to consider the high
er conception of mysticism, namely, that if
there is universal soul consciousness which
pervades the Cosmic and which acquires a
form of self-consciousness in complex living
organisms, then such beings anywhere in
any universe manifest the qualities of soul.
Fratemally,
RALPH M. LEWIS,
Imperator.

Can Quantity Make Right?


A member, somewhat concerned about
actions in various parts of the world by
groups of people in contrast to actions by
individuis, asks whether or not group activities and decisions always supersede the
opinions and convictions of the individual.
In democracies, there has been entrenched
for many years the concept of majority rule.
In many ways, majority rule has been satisfactory, and in some groups it is the majority
that makes the decisin with which all are
expected to abide. Although the rule and
decisin of the majority have been accepted
many times as the best way to arrive at a
decisin as to procedures and methods, this
is not to say that the majority is always
right.
There was a time when it was actually
taughtand I can remember the very words
usedthat the voice of the people is the
voice of God. Such a concept is either pur
falsification or imagination because the peo
ple are no better than the individuis who
compose the group, and they work sometimes
more upon impulse and feeling than they do
by reason. God does not necessarily speak

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through any group. In fact, it is more likely


He would speak through an individual, as
has been illustrated by the avatars who have
come to serve God and man upon the earth
in many periods of history.
That the majority rules is an accepted
concept; but it is not always proof of rightness. Many times majorities have brought
about regulations and procedures which have
definitely proved to be wrong. Fortunately,
when the majority does institute a law or
a regulation that is wrong, experience usu
ally proves to an even larger group that
wrong judgment has been used, and a rectification is made. This is what makes possible
the functions of democracy.
In the United States some years ago, it
was decided to reglate by law certain moral
standards of individuis, or what was then
believed to be moral standards: The majority
decided to prohibit the use of alcohol. The
experiment, known as the great Prohibition
Experiment, proved to be unsuccessful. Eventually, a majority repealed Prohibition and
retumed the regulation of such matters to
individual decisions rather than to reglate
behavior in this field on the statute books
of the country. This is an illustration of how
the majority can be wrong in the first place,
but it illustrates at the same time how a
majority can rectify an error made by a
former majority.
Until a better way is determined, most
intelligent people would certainly rather
have a decisin made by a majority than by
a dictator, who might not be any more competent and might forc personal opinions and
prejudices on all people. Nevertheless, there
is no reason why the actions of a group need
be tolerated any more than the actions of an
individual.
Many years ago in this locality, a group
of people lynched a man accused of a crime.
If any one individual had killed this person,
he would have been considered a murderer
and tried by law as is the case in similar
events occurring in these times. However,
since a group lynched the individual, noth
ing was done.
The group responsible for the lynching
were not taken into custody and held for
murder. In other words, it would seem that,
because it was the action of a group, a wrong
was considered to be right. This is a definite
breakdown of morality. If groups of indi

viduis are permitted to do what single in


dividuis cannot do, then we are only making
a joke of our principies of law, order, and the
moral ideis upon which they are based.
Unfortunately, there have been numerous
occasions in which defiance of law and order
and established regulations has been successful on a group basis. There are many movements of groups to forc their opinions and
will upon other people. Such events have
occurred throughout the world, and possibly
every reader can think of many illustrations,
one, for example, recently in Panama.
A group of American high school students,
in defiance of an established international
agreement, decided to take the law into their
own hands. The result was disorder, death,
and a severing of diplomatic relations be
tween two countries that should be friendly.
The action was done by a group, but no
one member would have been permitted to
carry out that action by himself.
If groups are not controlled, if we cannot
teach individuis that their moral concepts
must be the same when working in conjunction with others; then we are permitting a
breakdown of law and order that can result
in anarchy. There are probably going to be
other examples of social and physical changes
brought about through such processes.
As Rosicrucians, we pledge ourselves to
support law and order. One of the questions
in the application for membership asks an
individual to subscribe and loyally support
the country of which he is a part. This does
not mean that we have to agree blindly with
every law and regulation upon the law books
of the country in which we live.
I, personally, am not in agreement with
some of the laws of the country of which I
am a citizen, but I believe that we should
respect the laws and work through proper
channels to have them changed. We cannot
invalidate them by creating anarchy and
chaos.
If democracy places considerable confidence in the majority who make the final
decisions, it also must place confidence in
the minority to work in accord with the
provisions by which they have expressed
themselves. When a vote is taken, the differ
ence may be small, as in the case of the
1960 presidential election in this country.
There were only a relatively few votes that
made the decisin, but all citizens are work-

ing for the country if they have the countrys


best interests in mind. When they go to the
polis again to express themselves, they may
make changes or they may confirm what
has been done before.
When we subscribe to law and order, we
agree to work in accordance with the laws
of God and man as best we understand, not
to create harm through actions that will disrupt procedures on which at some time we
may depend for our lives and preserva
ron.A
Astrology and the Future
A soror from London responded to our
request for Forum questions by asking about
the importance of astrology. She writes: As
a character study it would seem worthwhile.
The majority, however, find it more fascinating as a means of foretelling the future,
especially if in doubt over some decisin to
be made or a course to be pursued.
The Rosicrucian Order does not teach, en
dorse, or practice astrology since it is highly
speculative in nature and subject to purely
personal interpretation. This official stand
on the subject, however, does not prevent us
from analyzing the history or current prac
tice of astrology. It is, indeed, a fascinating
field of study and has a tremendous following.
It is true that the average persons interest
in astrology is related to foretelling the future. A recent survey showed that millions
follow astrological forecasts of one sort or
another, and that approximately 100 million
dollars have been spent in the United States
alone by followers of the art. There is little
question that the subject is popular. The
daily horoscopes so avidly read cater to the
natural desire of people to eliminate as much
chance from their affairs as possible.
Astrology as a fortune-telling mdium has
never convinced the honest observer of its
validity. Very few astrologers will go so
far out on a limb as to ame ames, dates,
or other specific data about future events, and
those who do usually contradict others in
their field. They find that their predictions
rarely approach the actual turn of events.
Daily forecasts are published principally for
entertainment, and they are carefully worded
to provide ordinary cautions or to promote
optimism and hope. Most readers find little
application to particular needs and activities.

Descriptions of personality traits for an


astrological sign must necessarily apply to
one-twelfth of the worlds population, and
yet it is difficult to catalogue people by this
method. There are as many different combinations of personality traits as there are
people in the world. If astrology did provide
a truer analysis of people and more valid
forecasts of events, it would certainly have
invited the attention of serious investigators
over the years. However, its inability to
establish consistent evidence of these things
has kept it a practice unto itself.
Many serious students of life feel that
astrological forecasts or readings however
valid are not conducive to true attainment.
To them, it is an ill use of mans time to
attempt to see the future, a future that man
is destined to make. The future is not yet
written except as it is a result of mans
present state, and this he can change. Furthermore, is man to be chained to a person
ality pattern set by the stars? Is he possessed
of weaknesses and failings imposed upon him
by astrological influences, or is he master of
himself, free to shape his personality accord
ing to his higher aspirations? These are
serious questions on which the Rosicrucian
Order takes its stand.
The Rosicrucian does not ignore the part
that cosmic influences play in mans life.
Man lives in a sea of physical and mental
forces that affect his moods, actions, and
decisions. These forces are subtle and in a
constant state of flux. The mystics have
found that generally man has a great deal
of choice in the way these forces affect him.
They have found that mans well-being and
personal progress in life are determined
largely by his application of certain physical
and mental laws. These are the same laws
outlined in our Rosicrucian monographs.
Thus a person who applies these laws can
maintain physical and mental balance and
enjoy the fullness of life, regardless of the
astrological sign under which he is born.
It is not unreasonable to assume that some
cosmic influences are reflected in the movements and positions of stellar bodies, which
may be markers or signis of the presence
of these particular influences, for the order
of the universe certainly suggests an interaction and interdependence of all cosmic
manifestations. This is the larger view of
astrology, and, as we have expressed in the

Forum previously, it warrants serious study


and would provide a fascinating field of research.
To Rosicrucians, the influences that may
be indicated by the stars are only secondary
in importance; they are only one of many
influences that constitute mans environment.
He can be taught to discern the nature and
magnitude of the forces about him through
the development of his intuitive faculty, and
he can shape his destiny through the intelli
gent application of his mental and physical
faculties to these forces.
An unbiased investigation of astrological
claims and present-day practices is important
to every member who expresses an interest
in the subject. There are no final conclusions to be reached just yet. There is much
to be studiedmuch to be leamedmuch
evidence to be accumulated. This will all
be apart from the popular vein of astrological
interest today, where astrologers and clients
alike look for fixed answers to some of lifes
most pressing problems.
To approach astrology as a proved Science
which simply has to be learned as one would
take a course in school is an error. There is
no fixed astrological Science; no textbook that
spells out fixed meanings for specific signs
or combination of signs; no accumulation of
statistics from investigating teams or indi
viduis; no objective standards that can be
subjected to tests and measurements.
Until these are available or un til a persons
intmate experience with astrology proves
otherwise, it would be ill-advised to place
undue reliance on the conclusions reached
exclusively through astrological media.B
Are You Miss or Mrs.?
It is disconcerting to reply to a letter signed
Mary Jones if one doesnt know the writer
personally. Instructors in our Department
of Instruction or officers do not know whether
to write Miss or Mrs. Mary Jones in addressing the envelope. Consequently, it requires
an assistant to refer to the files for the key
numberif the soror remembers to give one
to determine from our records whether she
is Miss or Mrs. This happens many times
a week, causing considerable loss of time.
Even more distracting are those cases
where neither Miss, Mrs., or the first ame
is indicatedonly the initials F. A. Smith.

Consequently, the instructors or the officers


do not know whether the letter is from a
frater or soror! Again, there is a delay in
replying until a secretary makes a search
of the files to determine the sex and marital
status of the member.
Recently, in replying to the question, How
should I sign my ame? submitted to a
newspaper columnist, the following answer
was given. We think it appropriate for our
sorores, also: Married Wornen: The only
time you should use Mrs. Robert Smith is
at work. To be completely correct, you
should type Jane Smith with Mrs. Robert
Smith undemeath in parenthesis. Single
Wornen-. You should never sign your ame
Nancy Jones alone. You should always pre
cede your ame with Miss in parenthesis.
Widow: No matter how long you survive
your husband, always use his ame: Mrs.
Robert Smith and never Mrs. Jane Smith.
On legal documents and in business matters,
you may use Jane Doe Smith but never
precede it with Mrs. Mrs. Jane Doe Smith
would indicate that you are a divorcee. You
should not change your ame from Mrs.
Robert Smith to Mrs. Doe Smith (using
your maiden ame Doe) until your divorce
is final. You may sign your checks Jane Doe
Smith without Mrs. in front of it. At work
you may use Mrs. Jane Smith, but socially
this would be incorrect since you should use
Mrs. Doe Smith.
Man: A man does not need Mr. in
parenthesis before his ame unless it is one
that might be mistaken for a womans, such
as Beverly or Shirley.
At least, sorores, always indicate Miss or
Mrs. and kindly give us your key numbers.
Why the importance of key numbers? It is
because we might have two or three other
persons by the same ame but never by the
same key number.X
What Is Will Power?
A frater, addressing our Forum, says: In
Mandamus No. 6, will power is said to be
the result of an objective conclusin having
nothing to do with psychic forces. In the
Ninth Degree, it says that will is emotion.
My question is, Can it be said that will is
objective and the power is psychic? In other
words, can will power be a combination of
objective decisin and psychic power? Can
an intuitive impression be accepted by the

objective mind and become the object of


will power?
Let us first consider the general psychological definition for will. It is said to be
exemplified by purpose and behavior; further, to in elude two elements: motive and
foresight. In behavior, will consists of choice,
and this choice is always characterized by
purpose. Every time we will or choose to do
something, it is for a purpose, that is, for
some result or end that we wish to realize.
We are also motivated by instinct and
heredity.
There are certain impulses about which
we have made no decisin that causes us to
act. If, for analogy, something suddenly
comes too cise to our eyes, we wink. It is a
reflex action not entailing our thought or
will. The same applies when we suddenly
and without thought withdraw our finger
from something that pricks it. The stimulus
sets up a reflex action.
But, as we have said, there is another
element of will. It is foresight. When we
will to attain a purpose or an objective, we
can foresee probable obstructions to what
we wish to realize. It may mean that there
will be considerable labor ahead of us, long
periods of work, conflict with other interests,
etc. Nevertheless, we choose to pursue this
end.
To say that will is exemplified by purpose
and behavior and that it consists of two ele
ments such as motive and foresight is not
quite sufficient to explain it. We would say
that these things concern the function of will
more than its nature. Will is the decisin to
gratify a desire. We never will to do anything that we do not desire. Therefore, will
is the volitional fulfillment of a desire.
However, desire can be aroused mentally.
That is, it can be intellectual rather than
physical. We have natural desires such as
the sex drive and those related to other appetites. When we choose to satisfy them,
we are exercising will. However, one may
desire to pursue a course of study. That,
then, is a mental desire. It is not the con
sequence of an organic urge or appetite. We
must keep in mind that will is decisin, the
choice of a desire.
The choice, which is will, is objective. In
its operation, will is empirical; it is not a
subconscious process. To will, we must have
in mind a desire, constituting a purpose to

be realized, which will satisfy the desire,


that is, fulfill the motive. There can be at
times a conflict of motives, or what we may
term desires. For example, an individual is
on a diet for his health. He is invited to
dinner where there is food he particularly
enjoys but which is prohibited in his diet.
Here, then, are two choices: One, to abide
by the diet for the benefit of his health. This
is the positive, the plus choice. The other
choice is negative, or minus. It is to enjoy
the food and suffer its ill effects. There may
be some frustration in such a conflict of will;
but, ordinarily, the most dominant and in
tense desire will influence the will, that is,
cause a decisin to act upon it.
Emotions create desires that are related to
them. Either the desire engendered by an
emotion is to gratify or mitiga te it. For
analogy, the emotion of love will cause de
sires by which it can find its satisfaction.
Conversely, the emotion of fear will engender motives or purposes which acted upon
will tend to diminish the fear.
Will is most often influenced by emotion.
We commonly refer to this as impetuosity.
An emotionally aroused person will make
choices that seem guided by or are related
to the feelings of the emotions. He will not
evalate other possible motives or purposes.
Consequently, we can say that an ideal
choice should be based on a rational consideration, that is, first thinking out all possible
choices, deciding whether they are advantageous or disadvantageous.
The psychic aspect of will is the intuitive
impression. The intuitive impression in the
self-evidence or conviction which it conveys
constitutes a kind of superior reasoning or
a priori judgment. Simply put, the mental
impulses from the psychic or subconscious
part of ourselves are so impressive, so convincing, that we have no doubt about them
when they flash into our conscious or objec
tive mind.
Consequently, we do not labor over them.
We do not ordinarily subject them to our
reasoning. They point out their purpose
with such prspicuity that will immediately
acts upon them. This, then, is the psychic
aspect of will which supersedes the common
emotional influence of will. It also is generally more right in its motive or purpose
than that which is the result of our reason
ing.
(continued overleaf)

Let us anticpate here what might arise in


regard to what has been said. We shall
frame it by the following question: If the
intuitive impression, which is of psychic
origin, is generally superior to a choice based
upon reason, should we wait for intuitive
guidance in most matters? If we waited
at all times for such intuitive guidance, we
would in effect, be fatalists. It would constitute a denial of the faculty of reason and
be submitting to other powers.
Though, admittedly, reason is not perfect,
if recourse were taken to a rational evalua
ron of all our ordinary circumstancesand
also the many complex onesour lives would
be free of many serious mistakes. The fact
is that most of our decisions are merely surface deliberations. We have not really reasoned about them. The average person only
thinks very little in the conceptional sense
of the word.
If the problem is of vital concern, then
both intuition and reason should be used in
conjunction. If we meditate and seriously
contmplate our problem and are intuitively
helped, such intuition often will not assume
the nature of a complete solution. Most
times, it will be but an element, a single
idea, clear in itself but yet not fully com
plete. To use a common expression, such an
intuitive idea will trigger the reason along
a course that will bring about the proper
choice. Most everyone has had this par
ticular experience even when he knew little
or nothing about the psychic function of
intuition.
Since intuition is of the psychic or sub
conscious self, it is mostly related to that
which is for the preservation of the whole
entity, or self. A matter with which it con
cerns itself is not trivial. It has to be a thing
which reaches into the subconscious as stim
ulus and touches upon its fundamental characteristic.
The subconscious, for exampi, is not concemed with choices about places to visit on
a holiday or the purchase of a new car or
jewelry. Its obligation, its function, is the
preservation of the human being as such
and is not related to his superficial interests.
However, if ones problems are seriously be
lieved to be contiguous to life, to health, to
peace of mind, then the psychic influence or
will is more likely to occur.X

Toronto International Convention


Historically and traditionally, 1965 is a
year of importance to AMORC. It is the
fiftieth anniversary of the establishment of
the second cycle of the Rosicrucian Order in
America by Dr. H. Spencer Lewis. It is
the year in which all of our members
throughout the world can rejoice.
During these fifty years, a tremendous
transition in the activities of the Order has
occurred. All of these activities rest upon Dr.
Lewis excellent foundation, thought, planning, and inspiration. We can hope that the
next fifty years will be as productive in mak
ing the Order as well known and as valuable
to mankind and to its members as it has been
in the past decades.
In 1965, the International Convention of
the Rosicrucian Order in North America will
not be held in Rosicrucian Park, San Jos,
California. As an innova tion, it will be held
in Toronto,