Our Suggestion To You
The Silent Greeting
It takes no sonorous shout or ostentatious slap on the back for one friend to hail another. A simple sign— an unpretentious symbol— may equally acclaim the bond of understanding which exists between all those who see and think alike. If your car bears the handsome Rosicrucian auto emblem on its radiator grill, then, whether in the jangle and clatter of traffic or on the broad sweep of the open highway, strange faces in pass' ing will break into radiant smiles and nods of greeting. W hat would otherwise be just another pedestrian or motorist will become to you a fellow member. In every community, far and wide, this emblem, like a herald riding in advance, announces your coming to those whom you really care to meet. This little metallic de' vice performs a strange alchemy, for it transmutes in' difference and unconcern into a hearty welcome. Ride with the Rosicrucian auto emblem on your car and find the new friends and new pleasures it will bring to you. It is handsome in appearance, dignified, and yet can be easily affixed by yourself within three minutes’ time. Get one today and cause those whom you meet to be' come Rosicrucian'conscious by asking you about this unique emblem.
A ctual Size
A U TO EMBLEM
T h e design is a triangle, surmounted by an E g y p tian cross, in the center o f which is a rose. T h e cross and trian gle are finished in go ld , and the rose in red. It is m ade o f heavy, solid, b u r n i s h e d brass, which makes it exceed in g ly durable and easily clean ed. It has a sim ple device o f flexib le wires fo r fasten in g to the radiator grill. T h e size is p roper fo r car emblems.
P r ic e $ 2 .5 0 each
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R O S I C R U C I A N
P A R K
S U P P L Y
S A N J O S E .
B U R E A U
C A L I F O R N I A
R O S I C R U C I A N
T H E T E M P T A T IO N
T h e ab o ve reproduction o f a painting in the V a tic a n G a lle ry illustrates the manner in w h ich Rom an officials w ere often tempted b y bribery, with things o f material valu e as w e ll as with m oney, to b etray their offices or close their eyes to viola tion s o f Rom an law . T h e picture v e r y im pressively illustrates the human weaknesses and political problems w ith which the an cien t people had to contend in their days as in the present time. (C o u rte s y o f T h e R osicru cia n D ig e s t)
Dare You Follow These Men?
E FO RE th e onslaught o f genius, th e false b a rrie rs o f knowledge fall. The orthodox speed o f lig h t is questioned, th e vast voids o f space are analyzed. The tra d itio n a l th e o ry o f th e b o und ary o f th e universe is attacked. The m ind o f the g re a t Einstein moves fo rw ard . In the realm o f philosophy, Tagore, Indian mystic, also casts aside th e shackles o f "m e re beliefs." H e seeks o rig in al causes; w hat p rinc ip le is served b y a universe; a re souls particles o f Divine Consciousness, and do th ey retain m em ory o f existence? To keep pace w ith th e minds o f these men requires a touch o f In fin ite wisdom. But you can be im bued w ith th e ir s p irit o f search and inquiry. You, too, can cast aside m onotonous existence and lim ite d beliefs, and dis co ver a g re a t life you little d ream e d of.
LIFE BEHIND THE VEIL
A re you p e rfe c tly satisfied to live behind a veil o f unanswered questions? Such ques tions as why you are here, and w h e th e r man m ust suffer, and w h e th e r yo u r mind has tru ly a secret power, can be answered. The Rosicrucian Brotherhood, N O T A R E L IG IO U S O R G A N IZ A T IO N , b ut a b o d y o f thinkers, students, men and women like yourself, has d a re d to pull aside th e veil and has found th e answers to such questions. They can reveal to you a life o f startling o p p o rtu n ity and happiness, if you d are to make th e first step by w ritin g to them to d ay. W R IT E F O R T H IS G IF T B O O K
The Rosicrucians w ill send you a F R E E sealed book that tells how. in the exclusive privacy o f your own home you may receive from them this ex trem ely beneflicial a n d fascinating knowledge. Remember, the Rosicrucians are a humanitarian movement, devoted to dissem inating ligh t to those of man kind who dare to step forward. Use this g ift coupon opposite. S C R IB E S. P. C. S C R IB E S. P. C. R O S IC R U C IA N B R O T H E R H O O D (A M O R C ) S AN JOSE. C A L IF O R N IA .
m asterful Rosicrucian te a c h in g s.'
Please send me the free, sealed book, I am interested in knowing how I may obtain the
T H E R O S IC R U C IA N S
SAN JOSE, C A L IF O R N IA , U . S. A.
(Those who are Rosicrucian Members have already had this In terestin g Book.)
C O VE R S THE W O R L D
T i l l : O F F IC IA L IN T E R N A T IO N A L R O S IC R U C IA N M AG A Z IN E O F T H E W O R L D - W I D E R O S IC R U C IA N O R D E R
M M .
Vol. X V .
O C T O B E R , 1937 C O N T E N T S
No. 9 Page 321 324 327 329 .... 335 340 343 346 350 352 356
The Tem p ta tio n (Frontispiece) The Tho ug ht of th e M o n th : O n e Plus O n e Equals O n e ............................ H um an B atteries ............................... W h a t is M a rtin is m ? Building a Personal Philosophy Souls and Sound Public S ervant ........ Sum m aries of Science: C ha ng ing O ld Beliefs and H a b it s ................ ..............
C a th e d ra l C ontac ts: The Preaching of Sermons.... 333
Environm ent Begins at H o m e W o rld G o ve rn m e n t? ................... ... The A ccusation of C h ris t (Illustration)....................
Sanctum Musings: R eligion on th e Dow ngrade?.... 354
Subscription to T h e Rosicrucian Digest, Three D ollars per year. Single copies tw enty-five cents each. Entered as Second Class M aster at the P ost Office at San Jose, California, under the Act o f August 24th, 1912.
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T H E R O S IC R U C IA N O R D E R — A M O R C
R O S IC R U C IA N P A R K SAN JOSE, C A L IF O R N IA
T H O U G H T O F THE M O N T H
ONE PLUS ONE EQUALS ONE
The Rosicrucian Digest October 1937
N T H E m y s t ic a l science o f numbers w e find that some o f th e c o m m o n mathematical con ceptions are con fusing and contra dictory. W e have been taught in the schools o f the ma terial w o r l d that one plusoneequals tw o. In the w orld o f mystical reali ties. how ever, there is no such thing as a single element or quality m anifesting itself as an entity. T h e re can be no mystical realization or Cosm ic realization o f anything except it has the duality o f nature or duality o f elements. A n y single and individualistic quality or element o f nature is incom plete in itself as far as a mystical, spir itual or Cosm ic comprehension o f it is concerned. A n y such elemental quality is either negative or positive in potenti ality and is incom plete in itself. It is on ly when the one element o f n egative potentiality and its com plem entary ele ment o f positive potentiality are united as tw o incom plete parts o f the one, that w e have a m anifestation that is C osm ically and psychically complete. T h rou gh ou t the w h o le realm o f m ys tical and Cosm ic realization, the one in com plete potentiality or quality or na ture is ever seeking its com plem entary companion. W e should not think o f these tw o companions as tw o halves that make a com plete w hole. T h e re is no such thing in the m ystical w o rld or the Cosm ic w orld as a h alf a quality or
a half o f a fundamental principle. N o r is there a n y such thing as a simple monad, capable o f m anifesting itself either o b jectively or psychically as a perfect and com plete thing. M ystica lly, w e may apprehend or probably com pre hend the existence o f a simple single element. But w hen w e do apprehend this simple elem ent w e are aw are o f the fact that its w h o le existence is made understandable to us on ly b y its restless nature and its constant search for a companion or an unlike element which it seeks to attract to itself as it is being attracted b y the other element. In other w ords, w e can o n ly com prehend the in completeness yet attracting pow er o f a simple element. Its v e r y incompleteness and its restlessness are the on ly quali ties that make it com prehensible to us in a mystical or Cosm ic sense. A n d with this comprehension comes the inner realization that either w e must seek for and find the missing companion or w ait until the tw o companions find each other and form a unit in order that w e m ay ob jectively or m aterially and com pletely recognize the one plus one as a unit. A s an analogy, w e may think o f the electric current divided into n egative and positive qualities, each o f w hich is incomplete, and which make no real m anifestation until they are united in their action and in their companion qualities and dual functionings. W e may examine the tw o electric w ires that are connected w ith an electric lamp or an electric m otor or electric device o f any kind and separating the tw o w ires w e m ay handle either one o f them with absolute safety and discover nothing flow in g through them or from them that
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w ou ld indicate a p o w er or an en ergy or a vibration that w ou ld manifest electric ity as a com plete thing or unit. W h ile w e comprehend the elem ental existence o f the n egative and positive p ow er resi dent in each one o f those w ires, still w e cannot rig h tly say that either one o f them constitutes electricity or is capable o f self-m anifestation. In fact, our com prehension o f the nature or existence o f one or the other o f those tw o w ires is solely because o f our k n ow led ge and realization that each o f them must have an unlike companion in o rder to mani fest. T h ere fo re, when the tw o unlike natures are brought together, as in the filament o f an electric lamp or in the field o f an electric motor, there is an in stant manifestation, not o f the individual simple elements o f either one, but the blending o f the tw o incom plete natures. T h is gives us an excellent exam ple o f one plus one equalling one — the final one or ultimate one being electricity. T h is is true synthetically in chem istry and in all o f the physical phenomena o f life. It is even true in the social and b io logical w orld . It is this principle that is the basis o f the doctrine o f so-called a f finities. In a purely psychic and spir itual sense, neither a man nor a w om an is com plete w ithout the opposite p olarity and the opposite spiritual, psychic and sex nature. It w as in this sense that the earhest m ystics and philosophers looked upon m arriage as a h oly union w hen C osm ically and spiritually sponsored, and as resulting in the existence o f one perfect being. T h is idea w as later d e veloped and expressed in the idea that in a true m arriage the man and w ife w ere one, and not tw o individual en tities. It w as this thought that m ade popular, in a much abused interpreta tion, the thought that eve ry in dividu al— man or w om an — had a fundam ental soul mate which w as seeking its psychic and spiritual companion, and that until tw o such soul mates united in spiritual as w ell as physical and material m arriage, there could be no real m arriage and no social or biological success. In the ancient charts o f philosophical and m ystical principles, number one represented a dot or a point from w hich something started, but w hich w as in com plete and never ending in its search
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until it associated itself b y natural law and natural attraction and a ffin ity w ith its logical companion. T h e dot or point, therefore, in all mystical systems o f numbers and symbolism, represented the beginning o f all things. F o r this reason many o f the ancient philosophers sym bolized G o d b y the single point, inas much as G o d could be the o n ly thing o f a single or simple element that w as selfm anifesting, inasmuch as G o d w as capa ble o f m anifesting H im self through us, w e being the second point. In this w ise, the ve ry ancient doctrine and spiritual principle that man w as made in the im age o f G o d w as developed, because man, in order to sense G o d or realize the m anifestation o f G od, had to have or possess in his simple nature the un like nature o f G od, which w ou ld seek association w ith G od, and w hich G od w ou ld seek to attract to H is ow n nature, and thus b y the blending o f the tw o make the O n e manifest. A cco rd in g to this ancient m ystical doctrine, w hich is still a v e r y excellent spiritual doctrine, man w as incom plete and incapable o f manifesting his real nature or com pre h ending it until he found G o d and w as “ at on e” w ith G od. From this v e ry simple doctrine, w e really have the foundation o f the true religion. Just as G o d is incom plete in our comprehension and understanding as an entity, until H is nature blends w ith our ow n and w e are attuned with H im , so man is incom plete and is not comprehensible to him self nor under standable to him self until he blends with the nature o f G od and a perfect mani festation o f that blending is in man and expresses itself through man. A further developm ent o f this theological prin ciple, that w as fo r m any centuries a secret mystical idea am ong the mystic philosophers, w as the idea that there is an inherent natural Cosm ic spiritual law operating in man which tends to make him ever seek fo r and search fo r that something o f an opposite nature to his ow n which he apprehends or com pre hends as being the missing h alf o f his existence. A n d even this idea is crudely expressed b y calling the missing quality a missing half, because, as I have said, w e cannot comprehend a h alf o f an ele ment or nature.
T h e idea also developed from this secret teaching that G od, w hen dis covered or found b y man, w ou ld p rove to be in nature, and qualities, the v e ry opposite o f the nature and qualities o f man. T h e re fo re , the m ystical doctrine w as adopted that the best description or comprehension o f G o d w as that H e w as everyth ing that man w as not. Since man w as m ortal in his w o rld ly existence and m anifestation, G o d must be im mortal in H is spiritual nature and mani festation. Likew ise, since man had form and limitations to that form, and w as concrete and definite, G o d w as in definite and without form and abstract in a w o rld ly and physical sense. F u r thermore, since man w as incapable o f being everyw h ere and incapable o f be ing pow erfu l in eve ry sense, G o d must be omnipresent and omnipotent. A n d since man is naturally cruel, envious, jealous, unmerciful and selfish, G o d must be the v e ry opposite o f all o f those qualities. It w as abhorrent to these ea rly mystics to think o f G o d as e x pressing wrath or anger or peevishness, jealousy, preference, bias, prejudice or any o f the other qualities that man w as capable o f expressing. T h e fact that man w as capable o f expressing those qualities proved that G o d w as incapable o f expressing them, fo r G o d must pos sess and express and have in his nature o n ly those qualities that are opposite to those expressed o r possessed b y man. T h e fact that man gradually sought to express love, and had to w ilfu lly and deliberately overcom e his other passions and qualities in order to be kind or m erciful or lovin g, p roved tw o things: T h a t man did not naturally possess these qualities, otherw ise he w ou ld not have to deliberately try to develop them, and, secondly, that it w as his natural and spiritual urge to find these opposite qualities in the missing part o f his na ture— the G o d part— that made him try to express these qualities; fo r it w as his gradual attunement or sympathetic blending w ith G o d that gradu ally de veloped these idealistic qualities in his nature to m o d ify and neutralize the other qualities which he seemed to ex press so easily and w ithout a battle w ithin himself.
C erta in ly this v e ry ancient doctrine o f a theological as w e ll as a mystical and Cosm ic nature really constitutes the fundamental o f the m ystical teachings o f tod ay as understood b y the Rosicru cians and b y those w h o have developed an inner understanding o f fundamental universal law s through natural attune ment with G o d and the universe. T h e re is one other point to this very old mystical ph ilosoph y o f numbers that is also interesting. It is best expressed in the w ords, " O n e plus tw o equals a ll.” H ere w e have the fundamental basis fo r the doctrine o f the trinity. In our modern symbolism this idea is very crudely but b rie fly expressed b y the statement that "th e triangle represents perfection or perfect m anifestation." Just as it requires one plus one, or a duality o f natures, to make a m anifesta tion o f the separate natures o f all things, so it is necessary fo r a third point to be added to the duality to bring about a d egree o f perfection which em braces all that there is. O u r students in the higher degrees w ill understand this thought fo r it has been developed in the lectures and m onographs to a v e r y com prehensible degree. But the triangle does not represent a trinity in the sense o f three beings, as is so universally be lieved b y those w h o have accepted the m ore or less modern theological inter pretation o f it. T h e divin e trin ity or Cosm ic trin ity is not a thing that is com posed o f three entities, all o f which are so blen ded that they appear to be one. W e often hear the v e r y erroneous and pu zzlin g statement that the G o d head is three in one, or three G ods in one. T h e re cannot be three G ods, no matter h ow philosoph ically w e m ay at tempt to blend them into one G o d . T h e trinity represents " A l l in A l l ” or p er fection o f manifestation. W h e n this old secret idea o f the m ys tics w as finally adopted b y the early Christian Church, and later taken out o f its mystic setting in the hearts and minds o f the secret inner circle o f the Church and given in a sym bolical and philosophical form to the outer circle or outer congregation o f Christianity, its real meaning w as changed o r m odified to meet the comprehension o f the un developed and unmystical minds o f the
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The Rosicrucian Digest October 1937
public. From that time until this day, although the “ sym bol o f the trin ity’ ’ has been adopted and reverenced as the most sacred sym bol and principle o f religion, its real significance and its real representation o f a great la w has re mained on ly with the mystics. T o the mystics, Jesus the C hrist represented the sacred trinity, and so did G od, but not in the sense that Jesus the Christ and G o d together w ere parts o f that trinity.
I cannot be more explicit in regard to this transcendental and sublime idea in a public article in a m agazine o f this kind that reaches those w h o are not initiates. But I believe that there are many thousands o f readers o f this m agazine w h o m ay get from m y state ments a faint glim mer o f the v e ry m ag nificent and beautiful ideas that are in vo lved in these tw o great thoughts: “ O n e plus one equals one; and one plus tw o equals a ll.”
F ra t e r D a n ie l
A N m ight be term ed a human bat tery w i t h b o t h positive and n ega tive t e r m i n i , the S o u l b e i n g the positive or anode and the physical b o d y or chemical composition com prising the cath ode. Stu dying the being called man in this manner, w e stop and im m ediately w on d er h ow many “ batteries” are in go o d condition, inso far as the perfection o f the termini are concerned. T h e re are tw en ty-fou r hours in eve ry day and out o f the full d ay w e sleep ap proxim ately eight hours, leavin g sixteen hours from which w e must deduct about eight more hours fo r w ork or occupa tion, thus leaving us eight hours w hich are generally used up in eating, riding to and from w ork, and other small mis cellaneous duties w hich w e h ave to per form upon ourselves or in our homes. Thus, if w e do wish to g iv e some time to the charging o f our Soul A n o d e , w e find w e have about tw o or three hours left in each d ay in order to perform this task, or one-tw elfth o f a day d evoted to the S ou l’s education and fuller expres sion. A s to h ow the matter o f u nfair ness to the Soul can be rectified, I leave to another w ritin g but it can read ily be seen that man nourishes his material
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body through food, thought, w ork and sleep and thus is almost tota lly confined to the material plane o r w ork a d a y w orld. T h e ordin ary battery w ith which w e are familiar is used for various purposes but without both poles o f the battery being com pletely regular and evenly balanced in their currents, the result w ou ld not be obtained and thus the bat tery w ou ld be passed upon as im perfect. L et us take the illustration o f lighting an ordinary electric bulb w ith the tw o currents. In order to have the perfect light, w ith one hundred per cent effici ency, it is necessary fo r us to have both the n egative and positive currents flow ing into the filament in regular and even succession. I f only one current is applied, either the negative or positive alone, the filament fails to light. T h e M y s tic can read ily see or understand the an alogy which is portrayed here. Is it not so, that if you r light is to “ shine b efore all men” the Soul A n o d e must be likew ise balanced with the cathode current? O f course, w e must realize that this balance or equilibrium has to be main tained just as long as w e have physical or material bodies on this earth plane, fo r w ere there an overbalance o f the anode on this earth plane, then our physical bodies w ou ld suffer from illness and lack o f care. W h ile w e are here and at the present m om ent w e need equal balance to fu lly express our present lives. A cco rd in g to the amount and quality o f the anode current stored
up and emanated b y M an , so does he evo lve and becom e o f the m ore perfect essence. It can be read ily understood in the face o f the above, that man has a long, w ea ry road to travel before he evolves to the point o f balancing his Soul edu cation and freedom w ith his material self. M a n wonders and theorizes over the Sou l’s future existence, i f he be lieves in Soul at all, and takes a chance on “ L ife .” T h e cross is accepted as an unquestioned responsibility but the Rose on ly as theoretical in the m ajority o f instances. Surely, the fragrance and heavenly beauty o f this flow er are far superior and more pervadin g than aura o f the cross upon which man bases his earthly existence. Still— the flow er w ill not bloom ,— w ill not send forth its fra g rance unless it is nourished properly, cared for as on ly a w ell trained person knows how . T h e florist, gardener or horticulturist can properly care fo r and rear the most beautiful R ose to P e rfe c tion— and the M y s tic has the same p o w er— only greater, through proper train ing— to nourish the R ose so that it w ill send forth its sweetness, enveloping the M y s tic in an aura o f Cosm ic conscious ness. T h e unfolding o f the petals w ill portray kn ow ledge, not that o f e v e ry d ay learning, but a deeper, m ore U n i versal k n ow led ge o f the U n iverse and that which is therein. It is m y sincere hope that those reading this particular paragraph w ill understand the sym b o lo g y referred to therein. T h e Still Small V o ic e is ever within, if w e w ill but take a minute to hearken unto it,— the source o f all Tru th and k n ow led ge w ithin ourselves. It tru ly is a sad thing that the w o rld today, col lectively, shuns the T ru th , insisting on material view poin ts and ever seeking the material companionship o f those w h o also den y the existence o f anything except the w o rld as they exoterically know it. T h e y deny the expanse o f the U niverse, the C osm ological laws being used eve ry day, the G olden Rule o f U n iversal recognition, as w ell as the Soul w ithin their ow n gross bodies, T h e y , the Souls, are athirst and hungry fo r Cosm ic U nderstanding, y e t they are denied and must ever refuse to absorb the artificial k n ow led ge which is accrued eve ry day b y the m aterial brain o f man.
I f ever there w as a great Sin, it is this, w herein man, know ing better, does obstinately continue in his old trodden w ays, being im perfect and— as the bat tery or common cell, w hen im perfect— is sim ply fit to be “ junked” or re-created. T h e uselessness is w aste and no place in the U n iverse can N a tu re contend w ith such extravagance. N a tu re detests such disobedience and either M a n must finally find the light, — T h e R ose — or else bring upon himself ultimate de struction, being absorbed into an allpenetrating darkness, extinguishing the personality and unevolving ego, the psychic “ I.” T h e pow er which exists in the battery is “ bottled up e n e rg y ” and is there to be used and released. It is not the battery which gives the p ow er or current col lectively, but the uniting o f tw o forces, which have been placed or brought about to exist w ithin the cell. Thus, w e can see that no p ow er can be procured through the use o f either Soul or ma terial qualities alone, but through the equal union o f these tw o currents or energies w e can attain the pow er which the mystics recogn ize on earth. A ls o , w e must not fo rg et that the n egative and positive currents w ere placed in the b attery and did not al w ays exist there, fo r there w as not al w a ys a b attery until it, too, w as mould ed into shape. So, there w as not al w a ys the material man, but w hen cre ated, then the latent forces and energies w ere placed w ithin the b o d y o f man to be emitted and sent forth, so that they could meet at the T h ird Point o f the T ria n g le , establishing thus the p erfec tion o f L ife on earth. Batteries which go fo r months w ithout their pow er being used eventually becom e “ d ea d " in that the latent strength w ithin them passes out o f the cell. A g a in , w e draw our a n a lo gy in that if w e have denied those forces w ithin ourselvs, then they w ill become even more latent and gradu ally disappear. Is it any w on d er w h y w e w h o do see a little light on the subject, h ave so much trouble in bringing back into full strength, the Soul P o w e r which w e have so long denied? T h e positive current in ourselves is deficient and has (C o n c lu d e d on P a g e 332)
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The ip •
O cto b e r 1937
What Is Martinism?
A N O F F IC IA L A N S W E R T O T H IS IM P O R T A N T A N D IN T E R E S T IN G Q U E ST IO N
By T h e Im p e ra to r N R E C E N T years w e have made r e f erence in our pub lications to the fact that the A M O R C o f th e W e s t e r n W o r ld , principally in N o rth A m erica, w ou ld assist in the reestablishm ent in A m erica o f the old and g rea tly hon o r e d organization k n o w n as t h e M artin ist O rd er. A t several o f our an nual conventions the matter has been commented upon, and some resolutions introduced b y various delegates pertain ing to the operation o f the M artin ist O rd e r in A m erica. Because o f these various comments w e have from time to time received m any letters asking us to explain briefly w hat the M a rtin is t O rd e r is, and w h y A M O R C should assist in its reestablishment. I am not goin g to take the time n ow to go into the long history o f the M a r tinist O rd er. T h e re are several v e r y fine books in the English langu age dealing w ith the subject, the principal one being “ T h e L ife o f Louis C lau de de SaintM artin , the U n k n ow n Ph ilosoph er” b y A rth u r E d w a rd W a it e , the famous British author o f m any books dealing w ith the history o f Rosicrucianism, M artinism , Freem asonry, etc. T h is par
T h re e hundred tw enty -n in e
ticular book b y M r. W a it e has had sev eral editions, and can be read in any one o f the large libraries o f the U n ited States, although copies o f it cannot be read ily secured since nearly all o f the editions are n ow out o f print. W e have none fo r sale, and therefore our mem bers should not w rite to us to send them copies or secure copies fo r them. In time w e m ay publish a small pamphlet con taining an outline o f the history, origin, and purposes o f the M artin ist O rd er. W e shall do this at our convenience, and as interest in this m atter is indicated. Perhaps it w ou ld be w ise to state in this b rief answer to the important ques tion, that M artinism as a fraternity or secret or philosophical organization is not o f a Freem asonic nature in any sense. I say this because a fe w w riters in recent times, commenting on ancient or v e ry old organizations and secret so cieties, have erroneously stated that the M a rtin ist O rd er w as sem i-M asonic in its origin, and sem i-M asonic in its past and present activities, teachings, ritual ism, and practices. N o th in g could be farther from the truth, and one or tw o w riters have deliberately made the statement that the M artin ist O rd er was o f a M ason ic character because they have had personal and other reasons for attempting to give such an erroneous impression.
The Rosicrucian Digest October 1937 *
W e have stated in all o f our official literature fo r the past m any years, that the Rosicrucian O rd er o f A M O R C w as not a part o f any other secret, fraternal, philosophical, or mystical organization, except those fe w oriental ones that are distinctly Rosicrucian in spirit. W e have also very definitely stated fo r the past ten years or more that the A M O R C throughout the w o rld w as not o f a M asonic or Freem asonic nature, had absolutely no connections with Freem asonry, did not attempt to emu late any o f the rituals, practices, or secrets o f the Freem asonic F ratern ity, and that it w ou ld never be interested in or en gaged in the prom ulgation o f a n y thing that bordered upon, resembled, imitated, or w as affiliated w ith F re e masonry. W e have repeatedly stated that the w ork o f our organization and that o f Freem asonry represented tw o distinctly different fields o f human e f fo rt and human endeavor, and there w as no com plete sim ilarity and no fun damental sim ilarity betw een them. W e have tried our utmost, in N o rth A m erica especially, to avoid using any general fraternal terms, or any general philosophical terms, or any general terms o f secret societies, or symbols that resembled anything o f a F ree masonic nature, so that there w ou ld be no confusion, or no mistaken ideas in the minds o f any o f our members, or any candidates fo r membership, or any readers o f our m agazines and pub lications. T h e fact, therefore, that A M O R C is deeply interested in M a rtinism and the M artin ist O rd er and in tends sometime in a convenient and p erfectly proper manner to encourage the reestablishment o f the M artinist O rd e r in Am erica, should be sufficient indication to all o f our members and friends that the M artin ist O rd er is not a part o f Frem asonry or a rival o f F ree masonry or an imitator or usurper o f Freem asonic rituals, practices, prin ciples, etc. O n the other hand, every M artin ist that has ever been initiated in the M a r tinist O rd er in various parts o f Europe and other countries, and particularly here in A m erica m any years ago, and eve ry reader o f M artin ist literature, knows that there has alw ays been a ve ry close relationship and companion
ship betw een the M artin ist O rd er and the true Rosicrucian O rd er. Even the Rosicrucian emblem appears on nearly all o f the M artin ist documents and charters issued in Europe in past years which have come under our scrutiny and examination. It is because o f this old frien d ly relationship and coopera tion, that w e feel obligated to encourage the reorganization and redevelopm ent o f the M artin ist O rd er in this country in keeping w ith its progressive spirit and developm ent in other lands. M a n y years a go delegates and members at our various conventions voted that A M O R C should extend a helping hand and sym pathetic services to any other good or ganization that w as in any w a y related to or sponsoring the ideals o f Rosicrucianism and prom ulgating some if not all o f the practices o f Rosicrucianism. Furtherm ore, the modern M artin ist O rd e r throughout E u rope and other lands is an affiliated member o f the in ternational federation o f orders o f initi ation know n as the F U D O S I . T h is alone w ou ld be sufficient reason or w a r rant fo r A M O R C to assist the M a rtin ist O rd e r in its grow th and developm ent anyw here. R eferrin g b rie fly to its historical o ri gin, w e w ill say that the historical (n ot tradition al) founder o f the M artin ist O rd e r is gen erally a ckn ow led ged to be one M a rtin es de Pasqu ally. A s far as historical records plain ly indicate, he w as the man w h o instituted the o rga n ization in E u rope at least. V a rio u s rec ords, h ow ever, indicate that there was some individual or some group o f in dividuals precedin g him w h o outlined and conceived the physical form o f the organization based upon the activities o f a ve ry old secret society goin g back to the early Christian period. But this secret society must remain in secrecy, except to the high initiates o f M a rtin ism. H o w e ver, it can be stated that this secret society w as strictly Christian, and fo llow ed ve ry rig id ly the precepts and teachings o f Jesus the Christ. In this sense the M artin ist O rd er is quite different from the Rosicrucian O rd er inasmuch as the Rosicrucian O rd e r is non-sectarian and is neither Christian, Jewish, nor pagan. W h e n M artin es de Pasqu ally came into Europe m any years a g o — about the
T h re e hundred th irty
year 1766 o r 1767 — he announced among selected candidates fo r member ship that he w as about to organ ize a secret society o f a truly m ystical and religious nature. C erta in ly M artin es de Parqu ally did not claim or pretend to have anything to do w ith any form o f Freem asonry that m ay have existed at the time, and in fact, he claim ed oth er wise. O n this point let us quote that famous M ason ic historian A rth u r E d w ard W a it e . H e says: “ T h e possibility, how ever, remains that M artin es de Pasqu ally acted under the direction o f an anterior O rd er; namely, the Rosicrucians, w ith w hom he claimed affiliation. W h e n he first ap peared in Paris it w as in his capacity as a member o f that mysterious broth erh ood ." T h e organization g re w v e r y rapid ly with lodges and forms o f a ctivity in France and other countries o f Europe, and finally in E n gland, and eventu ally in Am erica. In the later grow th and d e velopm ent o f the O rd er, Pasqu ally did not becom e as w e ll known as a later and famous o fficer and leader o f the o r ganization, Louis C lau de de SaintM a rtin . In fact, Louis Claude de SaintM a rtin becam e so w ell known and so the loved leader o f the M artin ist O rd er throughout the w orld , and the most famous o f the organ ization's unknown philosophers, that thousands o f persons believed and still believe that the M a r tinist O rd e r derived its name from Sain t-M artin . C erta in ly S a in t-M a rtin did more to spread the w o rk o f the M artin ist O rd er, to b ea u tify its teach ings, to fo llo w the true Cosm ic m ysti cism, and its ideals, and to lead thous ands to live a better life, than any other one o f the past officers o f M artinism . But here again w e have p ro o f that the M artin ist O rd e r w as not a semiM ason ic or Freem asonic organization, and that its activities w ere not lim ited to those w h o w ere also members o f the Freem asonic Fraternity. S ain t-M artin w as born in the Provin ce o f T o u ra in e in France, January 18, 1743, and he w as brought up in the faith o f the Rom an C ath olic Church, to w hich faith he ad hered strictly and w ith certain reverence all his life. C erta in ly the records show that he w as a sincere member o f the Rom an C ath olic faith at the time he
T h re e hundred th irty -on e
w as introduced and initiated into the M artin ist O rd er. T h is fact, and the fact that m any other prom inent men— mili tary officers, governm ent officials, and professional people o f m any lands— w h o w ere not Freem asons, became ini tiates o f the M a rtin ist O rd er, and the fact that w om en w ere initiated into the M artin ist O rd er, w ou ld prove that the M artin ist O rd e r w as not Freem asonic in nature, or lim ited to Freem asons, or intended to imitate the w ork of Freem asonry. In a m anifesto issued b y the M a rtin ist O rd e r at one time, an official state ment contained therein w as to the effect that the M a rtin ist O rd er “ w as not a rite o f Freem asonry, but a real C h ris tian C h iv a lry ." M r . W a it e quotes these facts in his w ritin gs, and refers also to the fact that at one time a branch o f M artinism attem pted to carry on its ac tivities principally am ong Freem asons fo r the sake o f securing not the cooper ation o f the Freem asonic Fratern ity, but the cooperation o f m any o f its leaders, and therefore lim ited its membership on ly to Freem asonry. But M r . W a it e calls attention to the fact that this plan w as not gen erally approved b y the other branches o f M artinism , and it re sulted in the independent branch which instituted this n ovel plan being isolated from the rest o f the O rd er, and that branch w as practically annihilated b y the activities o f the G reat W a r . M r . W a it e distinctly states that this independent and non-conform ing branch o f the M artin ist O rd er that had so short a life, should really be called a clandes tine schism or faction. In fact, a n y at tempt to make the nature o f the M a rtin ist O rd e r sem i-M asonic, or to limit its practices and activities to members in the M ason ic O rd er, w ou ld be so con tra ry to the ideals o f M artinism or the fundamental principles, and so incon sistent w ith its early secret teachings and unique purposes, that dissolution o f the group attem pting such a thing w ou ld be inevitable. Perhaps the best description o f the M a rtin ist O rd er that w e can give at the present moment in b rief form is that w ritten b y an unknown author some years ago and included in our records o f miscellaneous w ritin gs pertaining to M artinism . It is as follow s:
“ T h e M artin ist O rd e r is com posed o f tw o distinct parts: O n e interior, spir itual, mystical, closely connected w ith ancient tradition; the other, exterior, practical, which depends according to S ain t-M artin from a com plete H ie r archical System o f Intelligences and P ow ers. “ M artinism is derived directly from Christian Illuminism, and has adopted its principles. It is connected w ith it b y its chiefs. T h e O rd er in its ensemble, is especially a school o f moral chivalry, endeavoring to develop the spirituality o f its members b y the S tudy o f the In visible W o r ld and o f its Law s, b y the exercise o f self-Sacrifice and intellectual assistance, b y the creation, in each mind, o f a faith so much the more solid that it is based on observation and science. M artinism constitutes a ch ival ry o f Altruism , opposed to the selfish league o f material appetite. “ M artinism is the w a y o f the heart rather than o f the brain; it has created in the visible and in the invisible a strong chain o f m any links.’ ’ C erta in ly the true M artin ist O rd e r o f tod ay as it has come dow n to us through the teachings and practices o f SaintM a rtin has no tinge o f Freem asonic connection or interest. A n d it is our in tention to cooperate w ith the Supreme Council o f the M artin ist O rd er in France, and w ith the purposes o f the F U D O S I to prevent in the Rosicrucian O rd er or the M artin ist O rd er any semblance o f Freem asonic principles or practices. In respect to the Freem asonic F ra tern ity w e have ever sought, and ever shall seek to prevent any possible confusion regardin g the nature o f our activities in the minds o f those w h o m ay
be fam iliar with the ideals and purposes o f the Freem asonic O rd er, but are un fam iliar w ith those o f our organization. Speaking from the point o f SaintM a rtin ’s leadership o f the M artin ist O rd er, and the spirit o f those original purposes w hich S ain t-M artin empha sized so greatly, M r. W a it e says in his book that “ the on ly M ason ic activity ever discoverable in the w ork, teachings, and extensive services he rendered to the M artin ist O rd er, is confined to a fe w m ystical papers which S ain t-M artin seems to have read b efore the members o f the lo d g e o f the O rd e r at Lyons, F ra n ce.” T h e statement, therefore, on the part o f modern w riters that the M artin ist O rd e r is in some mysterious or obscure or veiled manner associated w ith or a part o f any form o f Freem asonry, is v e ry definitely untrue. W e kn ow that M artinism or the M a rtin ist O rd e r w ith its beautiful teachings that have come dow n from the Christian period w ithout m odifica tion or adulteration b y later Christian dogm as and creeds, and the beautiful practices and form s o f religious d evelop ment, w ill make a strong appeal to a great m any o f our Rosicrucian members. F o r that reason w hen w e find the time opportune, and the prepared and quali fied w orkers re a d y fo r the service, w e w ill announce the reestablishment o f the M artin ist O rd e r in N o rth A m erica and render our services tow ard the fu lfill ment o f its desires. U n til such an nouncement is made, w e ask our mem bers and friends not to w rite to us for further particulars inasmuch as the an nouncement made here is sufficient fo r the time being.
H U M A N BA TTERIES
(C o n tin u e d fro m P a g e 328) been so fo r years. T h e battery is on ly fifty per cent perfect and therefore is useless. T h e T h ird P oin t o f the T r i angle cannot be attained — because the Second Poin t is practically nil. W h e n w e do use the pow er m anifest ed at the T h ird Point, then provid ing w e have strengthened our forces both n egatively and positively, particularly in the latter strength, w e can recharge our batteries, or ourselves, w ith additional force and can rest assured that through out all time there w ill be an eternal Source from which w e m ay and can draw our supply.
T h re e hundred th irty -tw o
The Rosicrucian Digest October 1937
T h e "C ath ed ral o f the S o u l" Is a Cosm ic meeting place for all minds o f the most advanced and h igh ly d evelop ed spiritual members and w orkers o f the Rosicrucian Fratern ity. It is a focal point o f Cosmic radiations and thought w a ve s from which radiate vibrations o f health, peace, happiness, and inner aw akening. V ariou s periods of the d a y are set aside when many thousands o f minds are attuned with the C athedral o f the Soul, and others attuning with the C athedral at this time w ill receive the benefit o f the vibrations. T h o s e w h o tire not members of the organization m ay share in the unusual benefits as w ell as those w h o are members. T h e book called "L ib e r 777’ ’ describes the periods for various contacts with the Cathedral. C opies w ill be sent to persons who are not members b y addressing their request for this book to F ria r S. P. C., care of A M O R C T em p le, San Jose, C aliforn ia, enclosing three cents in postage stamps. (P le a se state whether member or not— this is im portant.)
T H E P R E A C H IN G O F S E R M O N S
T IS probably safe to say that h alf o f those w h o go to c h u r c h e s , syna gogues, cathedrals and other places on S u n d a y s , go sincerely, to attend a service o f w o r ship fo r the pur pose o f h e a r i n g w h at they call “ a good serm on,’ ’ and through it, receiv ing valuable, helpful, inspiring, religious instruction. T h e other h alf go, adm itted ly, fo r the purpose o f prayer and m edi tation, and o f resting fo r a w h ile separ ate from the w o rld ly things in the efful gence o f spirituality.
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T h o s e w h o go fo r the sake o f the spiritual environment, the inspiration o f the occasion, the opportunity o f prayer and meditation, w ill probably adm it that they could find some d egree o f this in a quiet corner o f their ow n homes, o r even out on a hilltop, under a shady tree. O f course, they are p erfectly right. A place is not h oly because o f w hat it is, as far as structure and design are concerned, but w hat man him self makes it through the m otive and intent o f his heart. T h o s e w h o go to church, to a cathe dral, synagogu e or temple fo r the bene fit o f a sermon w ou ld probably never understand that the most inspiring ser mon that can reach the understanding and comprehension o f man, can come through the soul and not through the objective physical organs o f hearing and seeing.
E v e ry w ord uttered b y the inspired, illuminated and sincere preacher must be interpreted b y the individual w h o hears it. T h e hearer must select the pas sages that appeal to him as instructive, practical, helpful and full o f guidance, and he must interpret those passages in the light o f his understanding and reasoning. N o tw o persons w h o listen to the same sermon w ill agree com pletely on the moral principles in volved, and especially on the importance o f the il luminating ligh t that has been cast upon the problems w e have to face here on the earth. Each w ill take unto him self that w hich seems the most applicable to his ow n affairs and conduct. Y o u w ill often hear a person say that the preach e r’s sermon struck him personally as though it w ere intended for him alone. O thers w ill say that the sermon w a n d er ed into h igh w ays and b y w a y s o f spir itual instruction that had no special ap peal to them. H o w different it is when w e commune w ith G o d in the Cathedral o f the Soul and give our hearts and souls an oppor tunity to commune with us and w ith all o f the higher and more beautiful things in life. In the C athedral o f the Soul w e have ample opportunity, and even great er opportunity than in the church or temple, to rest and meditate, to expand the consciousness to a w id er and more universal horizon, to pray and attune ourselves w ith the heart and mind o f
G o d . A ls o , in the C ath edral o f the Soul, w e have a marvelous opportunity o f preserving C osm ically and direct from G od, the instructive message, the needful commandment, the helpful in junction which w ill constitute the v e ry best sermon, the v e ry best guidance in our ow n personal lives. W h i l e w e contact and dw ell in the Cathedral o f the Soul, w e receive in w a rd ly and through the best channel o f our consciousness, the most pure and unadulterated, unm odified m essage from G od. O u r ob jective mind is in the pro cess o f reasoning, but must interpret or translate such a message. W e know it is intended for us personally, for each receives o n ly that which is helpful. T h is does not mean that the w ork o f the great churches, cathedrals, temples and synagogu es is unnecessary, but in addition to the w on d erfu l aid and help that these physical structures on earth provid e for those w h o are seeking re lief, contact and guidance, the C ath e dral o f the Soul is a marvelous adjunct, a truly D ivin e, supplem entary period o f grace and illumination. I f you have not indulged in the tran scendental and beautiful privileges o f contacting the C athedral o f the Soul and d w ellin g therein, send fo r the free booklet “ L ib er 777” and learn h ow you m ay conveniently commune w ith G o d and w ith you r real inner self, and bring the inspiring thoughts into one blended color o f D ivin e Ligh t.
RO SICRUCIAN RADIO BROADCASTS
O u r Rosicrucian members and friends in the vicin ity o f N e w Y o r k w ill be pleased to learn that beginning Friday, Septem ber 24, w e w ill broadcast w e e k ly at 8:15 p .m ., E astern T im e, o v e r Station W M C A in N e w Y o r k C ity, which operates on a w a v e length o f 526 meters and 570 kilocycles. T h ese program s are not o n ly entertaining from a standpoint o f choice musical selections, but are extrem ely interesting and in structive, as each program contains a separate discourse w hich is practical and helpful in its inform ation. T h e series o f broadcasts w ill be know n as " T h e M ysteries o f L if e ” program s. Listen you rself and inform y o u r friends and acquaintances o f this series. T o our members and friends in Southern C a liforn ia and the Southwest: T a k e advan ta ge of the unique R osicrucian program s which w ill be broadcast o v e r the n ew 50,000 w att radio station know n as X E L O , located in T iju an a , M e x ic o . It operates on a w a v e length o f 670 k ilocycles. T h e program s w ill be broadcast o v e r this station each T h u rs d a y at 8:45 p. m., P acific Standard T im e, beginning w ith Septem ber 23. T h e s e program s are exception al— the sort o f program that m any cultured persons— those interested in the finer things o f life — tr y to locate on their ra d io dials. T h e y h ave resulted in w on d erfu l praise fo r the organization, and you, too, w ill find them beneficial. Announcem ents o f our other broadcasts w ill be made v e r y shortly: w atch each issue o f this m agazine fo r announcements o f stations that you can easily tune in on in you r com m unity or nearby.
The Rosicrucian Digest October 1937
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T h re e hundred th irty -fo u r
Building a Personal Philosophy
A D D R E S S G IV E N BY T H E SU P R E M E S E C R E T A R Y , R A L P H M . L E W IS, T O T H E 1937 R O S IC R U C IA N A N N U A L C O N V E N T IO N
V E R Y normal per son has a philoso ph y o f life w hether he or she is con scious o f it or not. A philosophy w hich is conscious ly a c q u i r e d is, h o w e v e r , much m o r e advan tage ous and useful. A s w e think, so w e live, and as w e live, that is our philosophy o f life. T h e interpretation w e g iv e eve ry experience and eve ry vicissitude o f life shapes our future course o f livin g. W h e n w e confront an obstacle in life, and b y ca refu lly think ing about it, planning, m editating, final ly conquer it, that conquest, that mastery has its effect upon us. W e either be come confident and courageous or ar rogan t and egotistical. O n the other hand, if w e succumb to an obstacle in life, w e either becom e depressed, de spondent, have a feelin g o f helplessness, or the experience challenges our pow ers and w e becom e more masterful in the future. Th u s, I repeat, obstacles and e x periences help us to shape our philoso phy o f life. W h e n w e consciously build a personal philosophy, set out to estab lish a course in life that w e w an t to fo l low , w e use certain elements, or w e should, just as w e use materials in building a home. T h e s e materials or
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elements o f a personal philosophy are composed first o f the attributes o f our ow n natures, and second o f objective perceptions. T h e first elem ent o f our natures, which has a great influence on the build ing o f a personal philosophy, is the in stinct o f cu riosity—-that w hich causes us to go beyon d our imm ediate mental and physical environments, to seek outside o f our ordin ary channels o f doing, thinking and living. T h e instinct o f curi o sity is one o f those inherited qualities o f life force. It is one o f those factors o f the life force which is intended, like the other instincts or inner sensations w e experience, to assist us in preserving the unique condition w hich exists w ith in the physical b o d y and w hich w e call animation or life. H o w e ver, curiosity, although common to man, is not con fined to mankind, but is common to all livin g things w h o have reached a cer tain state o f com plexity or developm ent. A n y o f us, w h o are accustomed to spending quite some time on ranch or farm have noticed that w hen w e repair a fence or do anything w hich seems strange to the animals in the pasture, they look up from their grazin g, cock their ears in the direction w h ere this strange a ctivity is goin g on, and if it is not violen t enough to startle them, they are fascinated b y it, and w ill gradu ally approach to w ithin a fe w feet, fo r in stance, from w h ere the men are d ig gin g post holes and w ill w atch intently w hat
is being done. I f suddenly they becom e alarmed, they w ill naturally flee; oth er w ise they w ill remain or just casually go about their grazin g again. T h is instinct o f curiosity is given to us b y nature so that w e m ay protect our selves in the fo llo w in g w a y. W h e n e v e r w e see or hear anything strange, or smell anything which is strange or d if ferent, w e investigate, w e are draw n to see w hat it is and b y this investigation w e are able to set up a defense, if it seems alarming, against the condition; or w e tolerate it, know ing it is not in any w a y injurious to us. I f w e did not h ave that instinct o f w on der, w e w ou ld m any times perm it the condition which w as strange to descend upon us, or a f fect us detrim entally; but having this curiosity, w e in vestigate first and thus are given sufficient time to adjust our selves to the n ew circumstances or con ditions, or flee from them. L et us consider w hat w ou ld have hap pened if the early stone a ge man had not had this instinct o f curiosity. L et us for the moment consider the N e a n d er thal man as he existed in Southern Europe some fifty thousand years ago. W e can easily visualize him if w e w ill — standing at dusk, w ith his naked back against a large boulder, tryin g to absorb from it the radiations o f heat it received from a m idday sun, because at this time the nights w ere still quite cold as the great glaciers, mountains o f ice, had not receded v e r y far. T h e air became bitin g ly cold, shortly a fter sunset. T h e o n ly warm th man had w as the radia tions o f these stones which had fo r a fe w hours been exposed to the glaring sun. H e w as not a v e r y attractive sight — this tro g lo d y te — some four feet and a fe w inches in height, ill proportioned, w ith an elongated head, protruding jaw , receding forehead, w ith arms so long that the hands dan gled near his knees, not able to stand com pletely upright and having still a slight hump on his shoulders carried o ver from an earlier species o f his ow n kind. H e stares upw ard at gathering storm clouds. A fe w moments later, he e x periences a terrific electrical storm — sheets o f rain drench him, peals o f thunder startle him and cause him to crouch as if tryin g to avoid a blow . T h e rain disappears as qu ickly as it came.
T h e lightning still crashes. A ft e r a ter rific crash near at hand w hich causes him to quake w ith terror, a strange thing greets his sight. T h e re , apparently not fa r from him, in the black shadows o f the night w hich have come on, he notes a brigh t light which seems to dart from the ground upw ard and sw ay backw ard and forw ard. H e is fasci nated. H is instinct o f curiosity is aroused; he w on ders about this strange thing. T h is w on d er overcom es fear for the moment and draw s him on. H e goes closer and closer. F in a lly he is w ithin a fe w feet o f this darting, w ea vin g, co lor ful substance. A s he approaches his b o d y takes on a g lo w o f warm th that is pleasing to him — a warm th that is greater than that given out b y the stones against w hich he had been leaning a fe w moments before. H e turns around and stands w ith his back tow ard this light, this w ea vin g form, then faces it again. H o w pleasing; he listens to its crackling, to the w hirrin g noise it makes. H e looks at the ground and finds several sm aller spots o f the same substance. It seems to be grow in g in area; there is more o f it, and it all produces the same sensation o f w arm th. H e ap proaches closer and it stings, it seems to bite. H e jumps back in alarm to a safe distance, w here the sensation is just pleasin gly w arm . N e a r his feet lies a dead branch o f a tree, the end o f which is glow in g, it has this same strange con dition. H e reaches dow n and picks up the glo w in g end, and shrieks w ith pain, drops it and runs to safety, peering out from behind rocks, expecting the thing to pursue him. It does not, and he re covers his courage, and returning, picks up the stick b y the opposite end this time and brings it back to his little cave form ed b y the elements, w on derin g about it w h ile he warm s his hands o ver it. M a n , through such a means, in all probability, discovered fire, but w e can easily see that if he had not had this in stinct o f curiosity, he w ou ld not have investigated the strange light it made w hen he saw it fo r the first time. H e w ou ld not have sought to control it. A ll parents, and even those w h o are not parents, kn ow h ow curious a child is— a little boy, fo r exam ple— about his father’s activities in the hom e workshop,
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The Rosicrucian Digest October 1937
h ow he stands about w atchin g his father using tools, asking questions about them, w on derin g about them. A ft e r the father has left the w orkshop the little b o y — to the regret o f the parent m any times — takes these tools and tries to emulate him. H e tries to build the pic tures he conceives in his mind. H e wants to create. C u riosity caused him to investigate his fath er’s use o f the tools, but som eth in g else compels him to use them. A n animal m ay be draw n over to a fence men are repairing, curious as to the conduct o f these men, but after h av ing assured itself that there is nothing alarm ing about their conduct, the animal w ill return and p ay no further attention to the conditions or circumstances; but not so w ith the human. C u riosity m ay draw him, but im agination and the d e sire to m entally create som ething w ill compel him to make use o f n ew k n ow l edge w hich comes to him through his investigation. So w e have, in building a personal philosophy, another factor besides curiosity to take into considera tion; it is im a gin a tion , the greatest g ift nature aw arded man. T h e fundamental instinct o f curiosity divides the entire w o rld o f reality, the w orld o f the particulars w e see and e x perience, into those things w hich are either safe o r not safe. In other w ords, e v e ry time w e see or hear something new, w e are drawn through curiosity to investigate, and curiosity in itself either assures us a fter the investigation that the n ew thing is safe or not safe. Inso far as our personal w e lfa re is con cerned, that alone is the o n ly value o f curiosity. L et us fo r a moment unite the attri butes o f im agination and curiosity and see h ow they advanced ea rly man. W e shall go back to the Babylonians at a time when the glaciers w ere receding in the highlands and the m elting snow w ater rushed dow n o ver w h at is n ow the Babylonian and A ssyria n plain and filled up a great portion o f the Persian gu lf which then extended some five hundred miles further N o rth than it does now . T h is created a great alluvial plain, quite lush at certain times o f the year w ith vegetation , excellent fo r cattle breeding and crude agriculture. T h e Babylonian cosm ological theories at this
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time w ere these — that the earth came from the w aters; because the great riv ers, the T ig r is and Euphrates, which spread much further than they do n ow o ver the plain, brought w ith them a sediment, a top-soil from the highlands, and to the simple B abylonian people it seemed as though the earth w ere spring ing up from the w a ter itself and so all o f the w aters w ere considered the crea tive source o f the earth. But as the Babylonian looked o ver head at the great blue sky, the great canopy o f the heavens, it seemed like another sea, so there w ere, to him, tw o seas—th e sea o f w a ter and the sea o f the sky. A n d , as he ga zed at this can opy overhead, he noticed that it seemed to rest on certain mountain tops in the distance or on the tops o f great plateaus, both in the South and in the N o rth . C u riosity had caused him to w onder, but his im agination provid ed an answer fo r something he could not actually experience, and that answer w as that since the skies seemed to rest on the mountain tops, the mountain tops actually did hold up the heavens above, and that on those points, those pin nacles upon w hich the heavens rested, the gods resided. A l l o f these ideas sprang from the minds o f the early Babylonians. It is immaterial n ow that it w as not so in fact. T h e true facts w ere not know n to the Babylonian, but he had to have an answer and his mind p rovid ed a satis fy in g one through im agination, and that is the im p orta n t p a rt that im agina tion plays. I t gives a lo g ica l ord er to ou r experiences. I t makes ou r ex p eri ences in te llig ib le to us u ntil such tim e as reason can either su p p ort ou r im agina tion o r g iv e us som eth in g m ore definite. W e experience a lot o f disconnected realities in our lives. I f w e did not have some means o f relating them and givin g them a definite continuity or order, w e w ou ld be confused and bew ildered con tinually. W e are inclined to w on der about the different things w e hear, feel, see, taste and smell. I f the cause o f those things is not definitely obvious and if w e cannot perceive it w ith our senses, w e im m ediately begin to im agine the cause, begin to g iv e to ourselves a reason fo r the existence o f them. Im ag ination does not stop w ith the establish
ing o f causes o f things, it goes further. It takes into consideration the end and purpose o f these things — w h y they should be at all. It gives us some satis fa cto ry explanation as to w h y things continue to exist and their purpose; so w e see our im agination regulates and puts into order the w o rld about us. T h e ea rly E gyptian s w on d ered about the sun overhead. A l l they could actual ly observe or believe they observed w as that a great ball o f ligh t seemed to rise in the East in the m orning and tra vel ling across the heavens, set at n igh t in the W e s t , and w hen it did, darkness descended upon the land. From this sun came a life -g iv in g force w hich im preg nated the earth and caused it to be fruitful, to bring forth the things which man needed. T h e s e w ere the o n ly things the E gyp tia n could observe, but im agination ga ve him a satisfactory ex planation o f the w h o le procedure w hich w as g ra tify in g to him, and ga ve him som ething to tie fast to and believe in. It caused him to presume that the sun w as a creative being that had w in gs a f fixed, and that it flew across the heavens each day. H e ga ve it the name R a -~ called it a benevolent god. Im agination built around this god a religion w hich explained that it flew across the heavens fo r a definite purpose, to help mankind and those w h o believed in its pow er. So there sprang from man's im agina tion a theogon y, a religion, concepts in tended to giv e a reason fo r the different phenomena. I f man did not have such an imagination, w as absolutely devoid o f it, he w ou ld be in constant fear as to w hether the things o f his experience w ou ld be rem oved and thus injure him or remain and do so. But w ith im agina tion he proceeds to assign to each thing an explanation w hich is satisfying to him and gives him peace o f mind. Furtherm ore, w ithout im agination man could not im prove upon his surround ings. H e w ou ld m erely accept e v e ry thing as it appears, and not conceive o f develop ing or adding to it. W h e n man discovers the existence o f something, he im m ediately sets about to im agine or find out the reason o f it, and h ow it w orks or functions; then w hen he b e lieves he has found or understands the reason fo r the thing, he sets about to develop it, to make it greater or more
useful. W ith o u t im agination therefore, I say there could be no improvement, because no one could conceive a thing being other than w hat it appeared to be. So, having an im agination and realiz ing the importance o f it, w e n ow defi nitely set about to establish a personal philosophy. First, w e must avoid selfdeception — w e must presume to know nothing except w h a t w e have actually personally experienced. Start out b y casting aside all hearsay or opinions as to w hat the universe is and w h at man is, and just accept the realities which you have personally experienced, the v e r y fundamentals that exist to you. N o w , w hat does exist to you? I f w e hesitate just a moment w e can realize that insofar as w e in dividu ally are con cerned, there seems to exist fo r us a triune state, a state consisting o f three different conditions. T h e first is that there seems to be a cause o f the w h ole universe, a source from which eve ry thing came, or w hich controls e v e ry thing, or w hich is directly responsible fo r it. F o rg et the common names and explanations o f such a cause, because you are not sure they are correct, but ou d o know that there seems to h ave een a cause o f everything. T h e next thing w e kn ow is that there seems to be an external w orld, a w orld outside o f ourselves consisting o f things and conditions apart from us, w hich are not o f ourselves. T h a t w e all know. T h en , the third elem ent o f this triune state o f existence is ourselves. W e feel and we know that we are, just as the things around us seem to have existence. So w e have three things to start w ith — cause, the extern a l and man. N o w as to the cause. W e must give it thought, so w e w ill proceed to ask ourselves a number o f questions, then in our o w n minds w e w ill try and furnish answers to those questions, and the answer which seems to be the most con vincing to us w ill be the one w e accept as a building block fo r our personal philosophy. Is this cause o f everyth ing, and w e presume there is such a cause, self-generated? D oes it maintain itself? D id it have a beginning, and does it have an end? I f the cause o f everyth ing had a beginning, obviou sly it must have come from something, and if it came from something, then it is dependent on
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The Rosicrucian Digest October 1937
that thing, and is not self-gen eratin g; and if it came from something, then it could return to that thing, thus it w ou ld have an end. W e are therefore first confronted w ith the question as to whether w e w ish to believe our cause w as self-gen erated, has alw ays been in existence, and w heth er it maintains it self, fo r if w e cannot conceive that it has a lw ays been and that being w as al w a ys as it n ow is, excep t fo r change and developm ent, then w e must con ceive that it came from something else; and if it came from something else, that from w hich it came preceded it, and is the real cause. Presum ing that w e have answered that question to ourselves, w e then con sider w hether or not this initial, prim ary cause is absolute. In other w ords, does the cause o f all contain all things, or did it just create all things? D oes it remain separate and apart from that w hich it created? A r e all things still a part o f that from w hich they came? In other w ords, are w e to presume that there is a cause w hich created things, and since then the things exist separate and apart from that w hich ga ve them existence, or are w e to presume that all things that are, are also the cause o f themselves and are not apart and separate from that which ga ve them existence? Is the cause o f all, in other w ords, absolutely selfcontained— containing all things? N e x t, is this cause teleological; is it mind; is it intelligence? A n d if it is in telligence, does it permeate and pervade the entire universe? D oes it perm eate all things, or does it remain to one side, apart from that which it has created? Is pantheism logical? Presum ing that the cause is G od, and G o d is mind, w ou ld this D ivin e mind pervade stones, leaves, trees, rivers and rocks, or are they apart from it? O r, shall w e conceive this first cause as did the ancient N eo-p la to n ic scholar, Plotinus? H e conceived o f there being one central source o f goodness, o f per fection. T h is w as mind; and from this central source o f goodness there w ere emanations or radiations o f goodness. T h e farther these radiations fell a w a y from their source, the less good their m anifestations w ere. T h e closer the radiations w ere to the source, the more p erfect and more good; therefore, the
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N eo-platon ics said that matter w as one o f the extrem e radiations o f the central source. M a tter had at one time, according to the doctrine, been part o f the center o f the great source, but through the emanations it had fallen farther and farther a w a y from this goodness, and thus w as less good than the soul o f man which w as a closer emanation. T h is central source o f goodness w as a true reality, that which actually had exist ence, and all the emanations w ith their different manifestations, like rays o f the sun, w ere also real, but less real in pro portion to the central source. T h u s w e find all o f the realities o f the universe, according to this philosophy, being on a graduated scale — various degrees o f goodness and various degrees o f reality. M a tter, being the farthest from the cen tral source, w as considered to be less real and less good. Shall w e hold to that? Shall w e accept the Christian concep tion in its entirety? Shall w e believe that G o d created the universe, created all o f the w orld s and planets, and yet hold that these things are not o f God? A r e w e to say that these things w ere made and created b y G o d out o f noth ing and not o f H im self? W e have a unique thought in the Christian philos ophy. W e find that the things o f the universe w ere created by G od, but are not o f H im , ye t are subordinate to Him. Shall w e instead resort to a purely m aterialistic explanation o f the cause o f all? Shall w e say that the universe is motion, a certain undefined action which is constant, and that it creates its ow n n egative and positive poles? Shall w e im agine that this action is an expansion and contraction; that there is nothing beyon d this action, there is nothing but it? I f it contracts its center becom es too positive b y being too intense and its area o f less intensity b y contrast be comes negative, and thus there is dis charge from one intensity to another. A ll the phenomena which w e perceive then w ou ld be the result o f the variation o f this action, the result o f its expansion and contraction. A ll things in the uni verse, therefore, w ou ld be m erely mo tion or action o f different frequencies. T h u s w e w ou ld have a mechanical uni verse, mind p layin g no part in it.
O r, shall w e take the agnostic point o f v ie w that w e cannot know this first cause fo r the cause is unknowable. W e m ay take that v ie w if w e wish. N o one m ay ever kn ow the cause, but everyon e w ill have, him self or herself, a b elief or an opinion as to the nature o f the cause which is equal to k n ow led ge as lon g as it lasts. O n e thing w e can know , and
that is the results o f this cause, fo r w e see them about us, so w e start w ith the premise that there is a cause even if w e do not w ish to try to form a definite opinion as to its nature. T h e n w e can seek an explanation o f its nature b y studying its effects. ( T o be co n clu d ed )
Souls and Sound
B y F r a t e r F r e d H . S tro m “ T h e r e is in souls a sym pathy with sounds A n d as the mind is pitched, the ear Is pleased w ith m elting airs O r martial, brisk or grave. Som e chord, in unison with w hat w e hear Is touched w ithin us, and the heart replies." and Brahm's “ L u lla b y” o r “ C ra d le S o n g.” W o r l d W a r veterans and many concert goers w ill never fo rg et the late M a d a m Schumann H ein k's singing o f Brahm ’s “ W a g e n lie d .” O n ly the mother heart o f a Schumann H ein k could g iv e interpretation to the m elody o f this w ell-kn ow n cradle song. Sounds find a sym pathetic cord in w hat is know n as harmony. T h e re is the harm ony o f a male quartet, o f a majestic pipe organ, a sym phony orchestra. T h e re are other form s o f sound ap peal, but these three are fundamental and basic. It is not so much w ith these sounds o f music that w e w ou ld deal in this article, but rather with "oth er sounds,” which lie above and beyond the so-called “ audible” scale o f vibra tions. P ro p e rly speaking these vibrations do not lie w ithin the scale or spectrum o f sound, but they do strike responsive chords, producing emotions, stirring some vague, unexplainable memory. T h is thought is found in M etca lf's “ A b sen t,” w herein he says: “ Sometimes betw een long shadows on the grass T h e little truant w aves o f sunlight pass. M y eyes g ro w dim w ith tenderness the while, T h in k in g I see thee, Th ink ing I see thee smile. “ A n d , in the tw iligh t gloom apart T h e tall trees whisper, w hisper heart to heart. From m y fond lips, the ea ger answers fall, T h in k in g I hear thee. T h in k in g I hear thee ca ll.”
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H E S E l i n e s from W illia m C o w p e r’s “ W in t e r W a lk at N o o n ” suggest to the reader the in separable relation ship betw een the universe and him self. O n e w h o has made a s t u d y o f the sounds of music finds sym pathetic r e s p o n s e in the soul o f eve ry mortal. T h e best know n appeal is found in that element o f sound know n as rhythm. Rhythm in its simplest form m ay be noted in the tom -tom beat o f the A fric a n savage or the A m erican Indian. In its m ore refined form, it is found in the rhythm o f the march o r m ilitary band. T h e re are fe w o f us w h o do not thrill to the martial airs and rhythm o f a m ilitary band. W e next find other souls w h o are touched b y the sound o f m elody. M e lo d y is exem plified in such beautiful compositions as Schubert’s “ A v e M a r ia ”
The Rosicrucian Digest October 1937
M a n y people have experienced the phenomena o f “ sounds” heard in the “ silence.” T h is m ay seem paradoxical fo r the reason that sound is generally assigned to the physical sense mechan ism o f the ear, audio nerve, and brain. T ec h n ica lly speaking, w ithout these mediums, plus some instrument for set ting up sound vibrations, there is no phenom enon know n as “ sound.” T h e re fore, fo r purposes o f clarity and distinc tion, it is im portant that w e keep the sense o f hearing and the sounds which can be noted and recorded b y these mediums on their proper plane. H o w ever Rosicrucian students know , as do physicists, scientists, and mystics that there lies, above and beyon d the ability o f the human ear and brain to detect, a vast throbbing, pulsating scale o f vibra tions which are v e r y useful to man. F o r exam ple, the sound vibrations from the human vo ice can modulate a so-called electrical carrier w a ve, gener ated b y a radio station. T h is modulated carrier w a v e on which the sound pattern o f the human vo ice has been impressed can be projected thousands o f miles into space, received through the proper elec trical transposition devices, and again made audible to the human ear. T h is is, o f course, the popular and tod ay w ell-kn ow n phenomenon o f radio with which everyon e is familiar. T h e audible frequency vibrations lie within a scale of, roughly, from 32 to 16.000 vibrations per second. T h e piano keyboard, for example, has the first note o f its lowest octave, vibrating at 32 times per second, w h ile the highest note o f its last octave, vibrates at 4,096 per second. Radio vibrations in commercial use tod ay begin w ith a rate or speed o f 550.000 and run as high as 49,000,000 vibrations per second. In connection w ith these “ radio freq u en cy” vibrations, it is interesting to note that they travel with the speed o f light, nam ely, 186,000 miles per second: whereas, “ audible fre quency” vibrations travel on ly 1,086 feet per second. A b o v e radio frequency and electrical vibrations lie the vibrations which im part to us the sense o f heat, light, and color. T h ese vibrations lie fa r up the scale and find their place from about the 40th to 50th octave. Further on, w e
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come to the rates o f vibrations known as the X -r a y , lyin g in the scale o f about the 56th to the 60th octave. B eyo n d the phenomena o f the X -r a y , science is to d ay experim enting w ith, and delving into Gamma and Cosm ic rays. T h e stratosphere balloon ascensions have been undertaken fo r the purpose o f gathering scientific data on these rays or vibrations, which increase to such an incomprehensible number per second as to be unmeasurable w ith present-day laboratory instruments. W it h the discovery o f the various manifestations, such as sound, electric ity, heat, light, color, etc., associated w ith vibrations, the student o f both material and psychic phenomena can not help but w on d er and speculate as to w hat n ew fields w ill be opened up and w hat n ew benefits w ill accrue to mankind with his ability to understand and use the higher order o f vibrations. It is not unreasonable to believe that if w e are tod ay out on the scale o f vibra tions at the octave 60, w e can continue on from there with a great deal o f w o n derment and interest. A n cien t H indu philosophers main tained that there are o n ly three things which exist as permanent, unchangeable, indestructible realities. T h e y are vibra tion, law, and space. Physicists realize the truth o f these statements w hen they have been able to resolve and in volve all so-called matter, both organic and in organic into atomic, molecular, and elec tronic vibrations. Since this is possible, is it unreasonable to believe that some d ay w e w ill know the vibration o f soul and spirit essence? M a n has long since abandoned his sense perception as his one and on ly source o f inform ation and kn ow ledge. H e is continually engaged in applying and m aterializing invisible forces. E lec tricity is an invisible force, which man uses every d ay in innumerable motors, appliances, etc. T h e tremendous p o w er which resides in gasoline is invisible and yet in an automobile or an aeroplane it is made to render invaluable service. R a d io w aves are invisible and yet with them man can talk around the w orld. T h e sounds o f music are invisible. M a n materializes them and brings them into the realm o f expression through musical
instruments. M a n ’s ow n b o d y is a co ordination o f invisible forces, m aterial ized fo r use and service. T h e permanent thing about all these phenomena is the invisible force back o f the manifestation. T h e tem porary form, fo r expressing the force, has no pow er o f itself. T h e musician is not in the organ and the organ o f itself cannot create music. E lectricity is not in the generator. T h e iron and copper have no pow er in themselves. W h e n set into m o
tion, they becom e collectors and trans mitters o f the force w e call electricity. T h e form expressing the force or vibra tion is not in the vibration, but rather does the vibration create the form and expresses itself through it, w h ile at the same time, transcending it. T h is prin ciple flow s throughout all form s o f life, givin g them pow er, motion, and quality. W ith o u t the vibration and the law, the form is dead. Likew ise, w ithout form or instrument the vibration cannot function.
A N C IE N T S Y M B O L ISM
Man, w hen conscious of an eternal truth, has ever sym bolized It so that the human consciousness could forever have realization of it. Nations, lan gu ages and customs have changed, but these ancient designs continue to illum inate mankind w ith their mystic light. F o r those w h o tire seeking light, each month w e w ill reproduce a sym bol o r sym bols, w ith their ancient m eaning.
The Rosicrucian Digest October 1937
In this illustration o f ar cheological symbolism w e see the idea o f the duality o f our natures represented b y tw o creatures at w ar. T h ro u gh ou t o u r e a r t h l y lives, there is a constant contest betw een the soul and the animal body. In this symbolism w e see the soul r e p r e s e n t e d b y the w in g ed creature, capable o f w alking the earth and flying through space, but w e see it being attacked b y the strong creature o f the earth plane w h o w ants to argue against eve ry opportunity o f dominance given to the soul. It wants to be the preem inent and overp ow erin g mind and force in our daily thinking and activities. O n e or the other o f these tw o natures in man must w in eventual ly. T h e future happiness and progress o f man depends upon the eventual supremacy o f the soul. It is man’s duty to learn o f w a ys and means o f givin g the inner self and divine nature o f man eve ry opportunity to assert its m agnificent mastership.
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T H E L A W Y E R F A C E S T O D A Y ’S P R O B L E M S By
Frater C harles
K r ic k ,
Ph. B., of the Pennsylvania Bar
T h e la w yer is m any times perplexed. In truth, he knows right from w ron g. But the problem is not as simple and easy as making such a judgm ent. H e is accustomed and trained to value, emu late, respect and b ow to the decision o f the courts. H e attaches w eigh t to valu able precedents and w ith experience acquires the habit o f deliberation. H e seeks go o d and valid reasons fo r n ew precedents in law , usage and custom, b efore recom mending a change from the established order. A n d the law yer, w heth er he realizes it or not, does exert a great influence upon the social order. T h e greater the moral and mental de velopm ent, the greater is the task o f the man. T h e broader the chosen field o f w ork, the greater the service rendered. T h e larger the service and usefulness o f the la w yer, the broader and more en during is the influence o f the man. F o r w hether you believe in free w ill, free choice o f the individual or in Karm a and responsibility o f the individual, nevertheless w e know that a person’s limitations are placed upon him b y his choice o f a profession, his specialization in that profession, his associations, clients, business partners and alw ays b y his honesty and exercise o f go o d morals. W e , as a people, can n ow perceive the vast changes goin g on about us. E ve ryth in g is changing. Business con ditions and practices are com plex. T h e re are acquisitions o f n ew w ealth and possessions, w hich are slo w ly but
H E com plexity o f modern life makes it a v e r y difficult task to ju d ge o f the duties and re s p o n s i b i l i t i e s of p r o f e s s i o n a l in dividuals t o w a r d their fe llo w beings. T h is is especially true in a republic such as ours under a m odified dem o cratic form o f g o v ernment. T h e task o f the a verage mem ber o f the legal profession w ith the great responsibilities attendant upon the conscientious discharge o f his duty to his clients and to society requires strong character and broad human understand ing. T h e la w y er must constantly guard against the tendency to form false ju d g ments o f men. L e g a l training like any other training m ay cause a person to b e come one sided. Cosm ic blessings and inspirations are about us in abundance, in eve ry in dividual. T h e la w yer can learn to be tolerant o f other tests o f truth than those applied to his ow n profession b y seeking the opinions and expressions from men o f other professions and he m ay gain much b y contacting the mind o f the laym an. N e v e r w as tolerance in individuals required in such a great measure as it is today. O u r social order is n ow undergoing rapid change.
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surely being redistributed. Changes and ideas recently proposed and in large measure effected in governm ent and economics could never have stood the test o f good judgm ent or o f public opinion a generation ago. P eop le have becom e overprodu ctive in industry and in creative w ork. W e can not absorb the increase o f products o f human industry and industry can not absorb the increase o f producers. T h e relations betw een em ployer and em ployee have been strained beyon d an y limit known. G overnm ental supervision and taxation have becom e confusing and bew ilderin g. T o some, n ew oppor tunities beckon and they see the chance o f prosperity fo r themselves. O thers see on ly discouragement. T h e s e changes and com plexities fill the minds and hearts o f men. Social unrest, capital and labor, e f fects o f taxation, justice to the so-called u nderprivileged and to the rich, all o f these problems must be solved. T h e old order changes b efore our v e r y eyes. Forces o f society are op en ly antagon istic to each other, and w ith great d if ficulty is any compromise reached. T h e re is more individual pow er exerted than ever before, but those w h o exercise the pow er are few , and the masses are but pawns in the game. O u t o f this maze o f changing condi tions, unrest, and chaos develops a chal len ge to the law yer. T h e practice o f la w tod ay requires a good supply o f com mon sense and moral training. G uided b y learning, experience and precedent the la w yer must form ulate the plan o f action in order that a w orkable, fair, sane and ord erly social structure m ay be built, preserved and protected b y law . T h is challenge requires that great legal questions be settled; questions which affect the v e ry root o f go vern ment. It is impossible to adjust these matters w ithout the advice o f those learned in the law. T h e nation needs the la w y er and the statesman as it n ever needed them before. T h e y are needed The in legislatures, on the bench and in R o s ic ru c ia n P o s i t i o n s °£ authority; as mediators to p.. establish right, justice and equity and tS es to bring peace and to urge harmony, O cto b e r f or w ith peace and harm ony come prog1937 ress and evolution. T h e la w y e r w ho
w ou ld hum bly seek to accomplish such a state is truly a great public servant. L a w y ers should not be considered o n ly as a group o f business advisors in civil practice. A n d they ought not to be regarded m erely as counsel fo r those w h o are so unfortunate as to becom e en tangled in the net o f the criminal statutes. L a w yers are public servants and as such have the added burden o f enlightenm ent o f the public as to w hat the la w means, w hat purpose it serves, and this is especially im portant in a d vising individuals as to their rights and responsibilities under the law . It follow s that the la w y er develops a catalog o f defects in the la w which have caused hardships and which account for the failure o f the la w to correct the evils in the social structure fo r which they, as rem edial statutes, w ere intended. T h e foundation o f society is one o f law rather than one based upon custom and usage. T h e rem edy fo r m any social evils is legislation. A duty o f the law yer, there fore, should be to advise legislators in the foundation o f rem edial legislation, so that undesirable and vicious situa tions m ay be classified and abolished. T h e conscientious application o f this duty w ill lighten the burden o f the greatest number and rectify every w ro n g that a just application o f the law can reach. U n fortu n a tely the la w y er has o f necessity becom e a specialized techni cian. A small group represents special privilege, w ealth and large corporate in terests. D u ty to the client requires that the corporation solicitor use his profes sional skill fo r the advancem ent o f his clients’ interests at all times and to the limit o f his ability. It is a v e ry lucrative practice. A n d being w ell paid, this type o f la w y er can invade every field o f endeavor that w ill advance his client's interest. W e find them shaping the public opinion b y paid propaganda. T h e y invade the legislative halls and other fertile fields o f action fo r the advancem ent o f corporate in terest. T h is condition is o n ly natural and w e do not attem pt to condemn the practice as necessarily evil. But the masses w h o are served b y the corporate' interests as consumers o f products do not have such w ell paid advocates. Y o u
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m ight w ell ask, w here are the other law yers, that do not represent w ealth and corporate interests? W h y do not other members o f the bar take a more active interest in public affairs? A r e they not public servants? T h ese are fair questions. U n d er normal conditions the a verage professional man w orks on schedule to build up his practice and render the fullest service. H e must depend upon the general public for his business and income, w hich is not steady and reli able. H e is not so w e ll paid and is seldom retained b y the general public to advocate reform on beh alf o f the general public. In recent times local public groups have banded themselves together seeking relief from the exces sive taxation and other ills which beset them. A n d occasionally they have sought the help o f trained legal minds, the service being given gratuitously or on the basis o f a small fee. In abnormal times and under the great depressive conditions o f recent past years the plight o f the a verage la w yer has been even more insecure financially. T h e calls upon the la w y e r’s time and generosity have increased. H is income has decreased. D iscouragem ent has w eigh ted him dow n and disorganized his business. H e must ap p ly him self diligen tly to w h at remains o f legitim ate legal business. H is interest in public affairs and the needs o f his fe llo w be ings has not diminished, but he feels that his interest in his fam ily and its needs must come first. A s a result pub lic w e lfa re has suffered much and the cause o f the few large interests has been advanced. E v e ry la w y er has, during the course o f his professional career, been called upon to render much private service gratuitously and before and since the
legal aid societies w ere established in m any o f the larger communities, much o f this service w as perform ed b y the legal practitioners. Public kn ow led ge o f the amount o f charitable w ork p erform ed b y law yers is v e r y m eagre. T h e la w y er and in fact, any professional man w h o does a charitable service, does it conscientiously and boasts not o f his generosity. T h e kindness and consider ation o f the needs o f their fello w beings b y the la w yers o f this generation com pare fa vo ra b ly w ith any group. T h is is as it should be. A n d it is proper that the la w y er should be responsive to the needs and requirements o f his fe llo w beings. F o r w ith kn ow led ge and training, the la w y e r know s the obstacles and im pedi ments in the w ork in g o f the law . H e know s w h ere justice breaks dow n and w here the law needs change and amendment, in order to rem edy the con dition. T h e la w y er should be the peace maker and m ediator betw een contend ing groups. H e can and should show h ow differences ought to be settled and adjusted that society m ay be given peace and freedom o f movement. T h e la w y er can p la y this ideal part o n ly if he has the right inner perception and inspiration. It requires a person w ith the capacity and the inclination to commune w ith the innermost depths o f his consciousness. T h e deeper the con tact w ith his conscious being the greater the vision, and the more sure is the rem edy brought forth to alleviate the condition. It lifts him often to a v e r y high place o f vision and inspiration. H e becomes an instrument o f humanity, o f justice and fairness, and o f those finer attributes w hich make the w o rld fit to labor in and e vo lve its millions o f souls. T h a t can and should be the la w y e r’s duty to society in a ra p id ly changing social order.
AMORC TEM PLE M EETIN G S
T h e usual fall and w in ter G rand L o d g e T em p le meetings w ill com mence T u esd ay, O c to b e r 5, and continue each T u e s d a y thereafter, beginning prom ptly at 8:00 p. m., P acific T im e. T h e s e im pressive ritualistic and m editative cerem onies are held in the m ag nificent E g y p tia n T em p le at R osicrucian Park. A ll R osicrucian A M O R C lodge o r Grand L o d g e members at large w h o m ay be in the v ic in ity o f R osicrucian Park, are eligible, upon presentation o f membership credentials, to attend these sessions w ithout an y further obligation obligation regardless o f w h ere th ey m ay be located o r the degree th ey h ave attained in their their studi studies. T h e y are h igh ly inspiring, and all w h o attend w ill benefit. M a k e a note o f the the date date a and > hour.
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Each hour o f the day finds the men of science cloistered unostentatiously in laboratories, investigating n atu re’s m ysteries and extending the boundaries of
knowledge. T h e w orld at large, although profiting by their labors, oftentim es is deprived o f the pleasure o f review in g their work, Bince general periodicals and publications announce on ly those sensational discoveries which appeal to the popular imagination.
It is w ith pleasure, therefore, that w e afford ou r readers a m onthly sum m ary of some of these scientific researches, and briefly relate them to the Rosicrucian philosophy and doctrines. T o the Science Journal, unless otherw ise specified, w e give full credit fo r all matter w hich appears in quotations.
Changing Old Beliefs and Habits
V E R Y n ew discov ery o f science and every n ew revela tion o f s c i e n t i f i c principles, causes mankind to make another s l i g h t modification or change in his be liefs, h a b i t s and c u s t o m s . O n e of our g r e a t e s t ob stacles to progress has been our atti tude o f taking many things fo r granted, and o f accepting theories as facts. T h e re w as a time w hen man took fo r granted the idea, or the common statement, that the w o rld must have some form , and since all forms have a limit to their size and nature, there must be a limit to the earth, and that w hen w e reach that limit, or the edge o f that surface, w e must fall o ff into space. T h e re w as a time also w hen man believed that eve ry thing w hich existed in the universe, in cluding all animal life and man himself, existed exclu sively on this planet called earth. T h is w as because man believed that the earth w as the o n ly planet, the on ly "th in g ” in the universe. Som etimes it is difficult to see h ow our beliefs and ideas about universal things can have any real effect upon our e v e ry d a y and comm onplace habits and customs, especially upon our e ve ryd a y thinking. L e t us take fo r exam ple, the one incident cited above. A s lon g as man believed that this little earth w as the o n ly planet in the universe and that all vegetation , animal life and mankind lived on it, and that there w ere no human beings or D ivin e Beings or su perior beings o f any other kind livin g in a n y other part o f the universe, it tended to make man think that w hat he accomplished on this earth and w h at he did here w as o f universal importance. H e tended to believe that if he p ro duced the most m agnificent flo w ers—or crops o f w h e a t— or ships at sea— or anything else on this earth, he had pro duced the best in the universe. H e de veloped the idea that any great heights in civilization or education attained b y man here on earth, consisted o f the highest in the universe and there could be nothing greater than w hat man achieved here, because there w as no other form o f mankind to achieve any thing else.
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T o d a y , the tendency on the part o f deep thinking people is to g iv e some credence to the idea that there m ay be oth er civilizations o f mankind livin g on the other planets that have been dis covered in recent centuries. W e are o n ly beginning to realize w h at these other planets m ay be like, and w ith this realization comes the almost convincing idea that G o d did not confine his crea tion to this one single planet, but to all o f the planets in the universe. W h e n science tells us that our planet m ay be the youngest, or one o f the you ngest ones in the universe, and that there are other planets, probably hundreds o f centuries older than the earth, w e can easily speculate upon the possibility o f these other, older planets having older races o f mankind, more advanced civil izations, w ith greater kn ow ledge, grea t er pow er and attainments than w e have. So our egotism is given a jolt, but our imaginations are stirred anew w ith the idea that w e must strive to make still greater improvements in everyth ing, if w e w ou ld equal w hat m ay have been at tained on other planets. But w hen it comes to customs and habits, gen erally speaking, w e hesitate to change those which w e have gradu ally adopted in go o d faith and which w e feel have served us w ell. T h is thought brings to our minds the problems that often face science, and especially that branch o f it concerned w ith medicine and therapeutics. T h e constant discoveries and revelations in the art o f medicine have forced physi cians and scientists alike to realize that m any o f the methods fo r treating disease and many o f the methods em ployed in the discovery and invention o f formulas fo r medicines and cures, w ere based on antiquated beliefs and ideas. Because o f the fact that these old ideas seem to have served us w ell — and w e n ever know precisely h ow w ell or b a d ly they have served us— w e hesitate to abandon them and adopt absolutely n ew ideas w hich m ay often be con trary to the ones that are so gen era lly in use. Physicians have a difficult problem to face in changing their ow n ideas and practices in m any regards, but their still greater problem is to convince their patients that the methods and remedies and processes that have been used so
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gen erally in the past, must be n ow com p letely abandoned and som ething differ ent given an opportunity to do more e f ficient w ork. Physicians and scientists are criticized on the one hand b y m any like minds, for being slow in abandon ing ideas and methods that some per sons call antiquated; w h ile on the other hand, other individuals, especially w rit ers and careful investigators, those w ith a tendency to stand b y all orthodox methods, criticize the medical and scien tific professions fo r being too gullible and easily influenced b y so-called m od ern discoveries. V e r y often physicians and scientists stand on m iddle ground, taking a bom bardm ent o f criticism from both sides. T h e y are reluctant to adm it that there have been errors in w h at they have done, and perhaps more serious errors in w h at they have not done. F o r every admission seems to furnish more am munition to the unthinking, or at least the over-enthusiatic critic, and opens the d o o rw a y to m any embarrassing at tacks from both sides o f the m iddle field. T h e re are the extrem e mentalists and m etaphysicians w h o claim that the true physician should use neither drugs nor su rgery nor any o f nature’s prod ucts, but leave everyth in g to the mind and w ill o f man. O n the other hand, there are extrem e materialists w h o claim that the less credence the physician or nurse gives to any mental or m agical p o w er in the mind o f man, and the more inclined he is to use nothing but the chemical and mechanical processes o f nature, the better physician he w ill make. T h e sincere and honest physician finds him self in a difficult position, fo r he dares not make a partial concession to the critics on either side. H e often finds him self forced to continue to do things that he w ould like to m o d ify slightly, if his act w ou ld not open the flood-gates o f serious criticisms, and perhaps at the same time encourage the charlatan and quack to take advan tage o f any admission or confession made on the part o f the honest practitioner. A ll o f this reminds us o f something w e read in the A u gu st, 1937, issue o f the A n ti-V ivis ectio n Journal, published in London. N eedless .to say, this m aga
The Rosicrucian Digest October 1937
zine is devoted to the activities o f the societies fo r the abolition o f vivisection. D uring this last June, there w as held in London the annual general meeting o f the medical practitioners’ union o f E n g land. A t this m eeting a resolution w as introduced, criticizing vivisection as an aid to physicians and scientists. T h e v e ry w o rd in g o f the resolution and the arguments that supported it, w ou ld in dicate that the resolution had not been prepared and introduced b y a sincere medical man w h o w as truly consciencestricken at the vivisection practices o f the past, but b y one w h o w as attem pting to cleverly introduce into m edical assem blies and general conventions o f medical men, the extrem e contentions o f the A n ti-V iv is e c tio n movem ent throughout the w orld . D espite the fact that it w as claimed the motion had been submitted b y a member o f the medical profession in Edinburgh, the argum ents which fo llo w ed it, and later correspondence, w ou ld indicate that it w as a part o f a plan to have the A n ti-V iv is e c tio n so c iety ’s view p oin t o fficia lly adopted. T h e resolution stated: “ T h a t the present system o f m edi cal research b y animal experiments and laboratory investigations is open to serious question, as it tends to p rove m isleading and is not calculated to advance our k n ow led ge o f prac tical m edicin e." It looks like a v e r y innocent kind o f resolution that conscientious physicians m ight have prom oted and unanimously adopted. It is undoubtedly true that medical research, through animal e x perim entation in laboratories or else w here, has becom e in volved in m any serious questions and has sometimes led to m isleading conclusions. T h e basic premise o f all such investigations is that a specific rem edy or a serum or a chem ical or a bacteria or so-called germ w ill have the same effect on all human b e ings as it has upon a rabbit, mouse, dog or cat, and is v e ry poor reasoning indeed. M uch medical research in the past has been based on that premise. It un doubtedly led to m any false conclusions and in the w ild scramble fo r repeated experiments o f this kind, many animals w ere made to suffer needlessly: and it is undoubtedly true that m any o f the
laboratory experim enters w ere not li censed or graduate physicians, and prob a b ly not even w ell trained in medicine or chem istry and perhaps in no science except the fundamentals o f bacteriology. E ven w hen the experim ent on the ani mal w as a success, or supported the theories then in existence, the conclusion that the same results could be produced on a human being or that a human being w ou ld react in the same manner as a small animal, or that a human being when ill suffered to the same d egree or extent as a small animal, are conclusions, opin ions and beliefs that an experienced and licensed physician need not entertain for a moment. I f all o f the fo regoin g objections to vivisection are correct, there is much to be said on the other side o f the ledger. U n d ou btedly, all o f this early experi mentation b y laboratory assistants and b y unqualified laboratory w orkers, as w ell as b y licensed physicians and scientists, had to be perform ed on some animals or livin g creatures, in order to separate the impractical theories from the practical ones, and to discover the first elem entary reactions o f a n ew ly com pounded preparation o r an untried concoction. W o u ld these critics rather have had these early experim ents per form ed on babies and adults, than upon other creatures? T h e n egative side o f the question affords us an interesting pic ture. It m ay have cost the lives o f hun dreds o f these little rabbits to p rove to the theoretical experim enter that these concoctions had no value at all, but if this early experim enting had not been done and the theoretical preparation or process had been put to test in good faith on human beings, no doubt thous ands o f human beings w ou ld have lost their lives fo r eve ry hundred o f the smaller creatures w h o w e re sacrificed. In other w ords, the unfortunate n ega tive results o f these ea rly experiments have not been w h o lly unprofitable, inas much as they have saved human beings from a similar and extensive experi mentation. It is interesting to see h ow these medical men at this great meeting in London had to avoid adopting this reso lution, because it w ou ld have made a slight concession to the extremists on both sides o f the argument, and thus
T h re e hundred fo rty -e ig h t
w ould have been fatefu l indeed for all future medical and scientific experim en tation that in volved the reactions o f liv ing creatures. T h e resolution brought forth com ments from m any eminent physicians w h o w ere present, and m any o f them, w h ile adm itting that they w ere in sym pathy w ith any m ovem ent that w ou ld tend to control and regulate and per haps elim inate all form s o f vivisection, stated that the present resolution w as not one that could be adopted as the p o licy o f the medical association w ith out creating considerable harm and much u nfavorable reaction. O n e physi cian pointed out that animal experim en tation had eventu ally led to a correct diagnosis o f tuberculosis and that all sufferers o f tuberculosis w h o w ere helped through the modern methods o f therapy felt they o w ed a debt o f grati tude to the experim enters w h o sacrificed little animals to discover the fundam en tal laws. H e also adm itted that much o f the animal experim entation in connec tion w ith cancer w as unnecessary. T h e re seems to be a general opinion that vivisection should be regu lated and that in connection w ith some theories o f cures, or some ideas rega rd in g the cause o f disease, vivisection should be p ro hibited en tirely as unlikely to lead to any positive kn ow led ge. W h e n it came to a vote, it w as found that a la rge m ajority o f physicians pres ent voted against the motion, because it w ou ld have fostered the a lrea d y active opposition to all form s o f vivisection. Th u s the physicians w ere forced to take a m iddle course o f votin g against a reso
lution, w hile m entally deciding that the society w ou ld secretly, instead o f pub licly, regulate vivisection in order to prevent the extrem e faction on the one side from filling their guns w ith n ew amunition and starting a n ew w o rld w id e propaganda against almost every form o f medical research that in volved experimentation. It is probably a very old tradition and belief among scientists and medical men, that any n ew idea or n ew preparation or process fo r preventing or healing disease, should be tested upon some branch o f the animal kingdom that can not protest, and w hich must submit to a long series o f tests and trials, even at the sacrifice o f its little life. T h a t is one o f the customs and beliefs that science must gradu ally m o d ify or eliminate. Science has already found that many new theories and ideas can be tested b y the process o f logic, careful reasoning and investigation, w ithout resorting to experim entation upon livin g matter. U n doubtedly the time w ill come w hen w e shall kn ow enough about the livin g bodies o f all creatures to be able to d e termine beforehand precisely w hat w ill happen under certain conditions and circumstances if a theoretical process or form o f medicine is used. But until that time comes, the sane and rational think ers believe that it is better fo r a com pe tent, reliable, conscientious and sym pathetic physician or scientist to try an untested and probably safe and rational discovery upon some little creature o f the animal kingdom rather than to let him try it upon a livin g human being, yo u n g o r old.
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HANDSOM E SEALS FOR CORRESPONDENCE
W e h ave prepared v e r y attractive little sym bolic seals to use on yo u r correspondence. T h e y are dignified and y e t o f a nature w hich w ill d ra w the attention o f persons and bring before them the name o f the Rosicrucian O rd er, A M O R C , and its address. T h ese seals are about the size o f a tw e n ty -fiv e cent piece, beautifully printed in red and embossed gold; th ey h ave the sym bol o f a cross and rose, and the w ord s " A M O R C , R osicrucian O rder, San Jose, C a lifo rn ia ” on the face. T h e y can be used b y members on letters to friends or business acquaintances. H e lp us spread the name o f the organization to yo u r friends and at the same time h ave an attractive little seal fo r yo u r stationery. T h e y m ay be had at the rate o f fifty cents per hundred— p ractically w h at th ey cost— postage prepaid. Send yo u r ord er and rem ittance to the R osicrucian S u p ply Bureau, San Jose, C aliforn ia.
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T h re e hundred fo rty -n in e
Environment Begins at Home
S o r o r N e l l W a d e D em m e,
B. A., M. A.
" L e t nothing disturb thee, N o th in g affrigh t thee. A ll things are passing." H E S E com fortin g w ords w ritten b y St. Th eresa, a de vout Saint o f the sixteenth century, in her B r e v i a r y , and translated b y H en ry W . L o n g fellow , a n s w e r a heartfelt need for c a l m n e s s in this changing civiliza tion w hen condi tions r e g a r d i n g education and the home life have alter ed so rapidly. I f w e did not calm ourselves at times w ith the thought that all things do pass and change, w e w ou ld indeed be dis turbed and m aybe affrighted. T h e responsibility throw n upon teach ers in attem pting to guide the educa tional life o f the child has undergone a most rem arkable and speedy change these past fe w years. W h e n w e realize that there are 2,200,000 more wom en at w ork n ow than in 1920, filling our fa c tories, stores, in business, and in m any positions w here wom en did not w ork form erly, w e are com pelled to face a most startling situation regardin g the home life. M a n y , v e ry m any o f these w om en are mothers w ho, on account o f straitened finances, have been forced to go to
w ork. N o t all go gla d ly, but I do be lieve they have accepted the task w ill in g ly and courageously. A n d it is a tremendous task; fo r w ith their goin g out into the w o rld o f w ork has come, to a v e ry great extent, the breaking dow n o f that which characterized "h o m e." T h e counseling o f the mother; the com forting; the opportunity and time for reasoning and teaching; fo r lovin g com panionship. A n d the child w ith its most vital needs, mental and spiritual as w ell as physical, has had to look elsewhere fo r the solution to its problems; so that, more and more, the teacher has had to take up the load that form erly w as the parents’ ! W i t h the acceptance o f the additional duties, the teacher has come to realize h ow grea tly is the child the product o f his environm ent and h ow m ighty a fa c tor in the ch ild’s life is the proper home environment. O n ly w hen the home au g ments that w hich the teacher is attem pt ing can w e expect real grow th . T h e teacher sees the child as a future citizen. She tries to instill into his mind a recognition o f his duties and respon sibilities as such a citizen and tries to get him to respond in telligen tly to e f forts that w ill accomplish that aim. H e must soon learn w h at it means to be o f service if he is to be o f value to the w orld. H e must aw aken to an un selfish interest in greater human w elfa re for all. H e must em body principles o f truth, courage, and right; and these must have been so much a process o f grow th, and have becom e so truly a part
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The Rosicrucian Digest October 1937
o f his character and spring so spon taneously from his heart, that he never fails to express them. S ociety depends fo r its preservation and advancem ent upon just such de velopm ent. H o w great then is the task o f the teacher. T h e training starts in the ve ry low est grades. T h e a ge old three “ R ’s” are not a fallacy, but w e are seeing them in a n ew light. W it h our first stories depict ing qualities o f unselfishness, kindness, and nobility, w e try to train fo r char acter. R eadin g brings us the best in literature. H is to ry gives us the char acter and lives o f the great; science, an insight into the mysteries and w onders o f the U niverse; civics and sociology, our relation to each other and to society. W e w rite that w e m ay learn the bet ter to express ourselves, our ow n o b servations, im aginations, ideals, etc. From mathematics, w e learn the rela tion o f number to law and order o f the universe. From each subject, the true teacher draw s that which is best and fits it into the child's life o f today: interpreting a ll— that the child m ay see its relation to the w o rld and becom e a w orth y member o f society. H o w im portant it is then that the parents understand w h a t are the teach er’s aims and hopes fo r their children. O n ly w hen this is understood can she secure the needed cooperation that w ill lead to successful ends. But h ow can parents cooperate w ell when they are too busy at night and too tired even to listen in telligen tly to the ch ild’s questions and share his enthus iasm about life and his place in it? T o o often is this enthusiasm crushed. So many parents see their children as “ a l w ays children,” w h ile to the teacher the child is essentially quite as im portant in his phase o f life as a n y grow n-up. W h o shall say that the grow in g plant is not just as im portant in the spring as w hen the last lea f has gone? A t least it is grow in g. Children react through their em o tions. It is in the home that the emotions have freer play; the reserve o f school is gone. H ere the parent has the better conditions fo r helping to d evelop right attitudes; to prom ote kindly, sym pathetic
T h re e hundred fifty -o n e
understanding o f others and regard for their rights. A child w ill learn w h a t isn’t good just as thorou ghly as w hat is go o d and believe it just as firm ly. Preju dices m ay be form ed in early childhood and are acquired so easily from parents and as sociates. T h ere fo re, it behooves the parent to w atch carefu lly that the right examples in both thought and conduct are constantly b efo re the child. I f our future citizens are goin g to be able to live harm oniously w ith each other there must be definite training in tolerance, in understanding o f the prob lems o f society and o f governm ent. Both parents and teacher must be tolerant, intelligent and on the alert to reach this potential man w ithin the child. It is a great responsibility— from this bundle o f emotions and prejudices, opinions and questions, to turn out a w ell-balanced integrated product. I do not believe that parents have w anted to shift the burden o f the child on to the teacher, but I am not sure that they consider seriously enough h ow much they, themselves, o w e to their children. Perhaps this “ w o r k ” situation has made this inevitable. T h e y have not been able to give their children the thought and time they should and until some adjustment can be brought about, the responsibility w ill fall more and m ore h eavily upon the teacher. A s one step tow ard correction, I w ou ld w eigh very ca refu lly the value o f the m onetary gain. B etter to do w ith less in the home than to lose the home spirit w ith its sense o f comradeship that once lost can hardly be regained. P a r ents w ou ld do w ell to heed this. I w ou ld also w eigh the values o f other influences that, h ow ever fine in themselves, tend to disturb the quiet home life so necessary fo r study; fo r w e must remem ber that all grow th comes from within and that means “ stu dy.” In so fe w homes are children given the proper opportunity for real study. T h is is a positive, definite responsibility that rests upon the shoulders o f the parents alone. M a n y children complain that they never have a quiet evening at home. W h a t w ith our movies, our radios and our automobiles, there is alw ays some thing to do, alw ays som ew here to go
and a w a y to get there. T h ese in ven tions mark our speedy advancem ent along certain lines, but does it neces sarily fo llo w that there is equal grow th o f such qualities o f character and en lightenm ent as lead to that finer citizen w e are hoping to develop? I f w e are to have thinkers, w e must have time to think and to reason and our children must be encouraged in the process. I f w e are to raise our standards, our ideals, w e must learn to liv e m ore kin d ly; to seek the greater good; to help bear others’ burdens; and this truly b e gins at home. W h a t a sad com m entary on this are some o f our homes o f today. Parents do not mean to undo w h at teachers are doing; it is rather that they are doing so little to help. T h e y ea ge rly turn to the teacher fo r help in situations that seem so to en gu lf them; w hereas, if they w ou ld get back to the old home life and exercise stricter supervision and greater control over their children, a l w a ys setting the right exam ple them selves, m any o f their problems w ou ld melt aw ay. V V
T h e re should be more personal con tact betw een teacher and parent. If parents w ou ld visit the schools oftcner and get acquainted w ith the teacher, there w ou ld be far better understanding and infinitely greater cooperation. A n d , if the teacher sometimes w en t to the home she w ou ld be more able to under stand the child. T h e re seems to be something about our school situation that makes the pupils feel that their parents are not w anted here. T h is is not true. W h e n a parent makes a b rie f visit. meeting the teacher and inquiring about the child, it alw ays helps the child and the teacher. O u t o f this coordination o f effort should come a happier life fo r both with infinitely greater rewards. W h e n parents and teacher com e to the realization that they are "liv in g a life ” rather than m erely "m akin g a liv in g,” and that the m olding o f this human life that has been given into their ch arge is a w o rk w o rth y o f their highest and best efforts, then m ay w e find w e are truly progressing. V
By F r a t e r A l l a n G . F ris b ie , B. A . E A R E indebted to an extent w e little realize to the E ast ern M editerranean w o rld fo r most o f our ideas. W e stem from this region and its ancient cul ture in the fields o f art, literature, s c i e n c e , philoso phy, religion, laws a n d governm ent. F rom P a l e s t i n e C h ristian ity w as born to bring into this Pa ga n w o rld a n ew and necessary ele ment. N e w , that is, in the sense that true religious feelin g and aspiration w ere not o f universal application and acceptance. T h e y came from the Jewish w o rld and, through the use o f the O ld Testam ent, spread throughout the w h ole w orld the vita l religious lessons and e x periences o f the Jewish race. T h e re ligious feelin g o f the Jews, to w hich they probably o w e their vitality, w as to them a tribal matter. A n d such groups as did g iv e a proper and necessary em phasis to the religious side o f man w ere small and their influence not v e r y great. Rom e latterly brought to this region its conception o f law s, o rder and g o v ernment. It w as not, strictly speaking, a part o f this w o rld as a glan ce at the map w ill show, and its influence al though good and necessary w as in the nature o f foreign dom ination. T h e pur pose served w as to preserve fo r the future the best portions o f the ancient culture. It should not, h ow ever, be thought, sim ply because Rom e preserved fo r us
T h re e hundred filty~tw o
The Rosicrucian Digest October 1937
this ancient culture and contributed its ow n field o f law , order and governm ent, that our ow n civilization is a continua tion o f the ancient one. F o r the fact is the P agan w orld crumbled and died b e fore the cement o f C hristianity could set and cohere and bring harm ony and peace and balance. T h is n ew element in an ancient culture matured in that period known as the M id d le A g e s . T h e result is that our civilization is not, strictly speaking, a continuation o f the old one, but the old one plus the new element o f Christianity which had ma tured outside o f and w ithout particular reference to the old culture. 1 am making this reference so that w e m ay v ie w the ancient w orld w ith a proper perspective. It w as lacking in a necessary element and w e should, there fore, restrain any tendency to set up the ancient w o rld as a sole guide and beacon fo r our behaviour. T h e ancient w orld o f G reece produced surpassingly in the fields o f literature, art, philosophy and science, but their temples w ere not fo r the nurture o f the religious (sp ir itu al) side o f man. T h e ir conception o f G o d w as a mental abstraction w ithout the slightest feeling. It m ay be said that the conception o f man as a m any sided personality, as set out b y D r. A le x is C arrel in “ M a n T h e U n k n o w n ," w as something unknown to the G reeks. In spite o f this lack o f a necessary element in ancient G reece, educated people throughout the w o rld have ac cepted as final and binding certain be liefs o f the G reek philosophers. It is possible, in fact probable, that their utter disregard o f the religious side o f man prevented them from h avin g that insight and understanding necessary in arriving at the truth o f m any problems. W e should, therefore, consider the beliefs o f the philosophers on their merits alone. O n e o f their beliefs w as in w o rld governm ent and the union o f all peoples. A glance at the map w ill show that the Eastern M ed iterran ean w orld w as a v e r y small w orld . It had in fact all the elements o f a nation and the geographical isolation necessary fo r pro ducing a nation. T h e s e elem ents w ere: a more or less uniform clim ate w ith all the states fron ting on a portion o f the inland sea, fa irly easy means o f com
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munication and association am ong them selves, w ith not too great a d egree o f diversity among the peoples. T h e main thing, though, w as their isolation from the w o rld outside w hich, even w ith great diversity o f peoples, w ou ld have produced a nation. T h e s e people w ere fo r the most part unaware o f the exist ence o f a n yb o d y but themselves. T h e conditions fo r the form ation o f a nation as w e conceive it all existed there, and this region w as united first under Rom e, then Byzantium and lastly under T u rk ey . T h is brings us to the point that a modern nation is a collec tion o f peoples, often origin a lly quite diverse in nature, w h o produce a unique type through association and isolation. F e w if any nations w ere o rigin a lly com posed o f uniform types and none p ro duced uniform types w ithout some kind o f geographical isolation. T h e condition existing tod ay — o f a w h ole globe com posed o f unique nation al typ es— w as quite beyon d the com pre hension o f the ancients. T h e ir on ly w orld w as themselves and the o n ly type their own. P eop le accept a court or a governm ent on ly if it represents and re flects themselves. T h e y instinctively re ject and resent an outside force. T h is instinct is deep rooted and probably arises from a b elief that outside inter ference prevents a full and proper de velopm ent o f themselves and the pro duction o f unique types. W h ile it might be said b y some that a w o rld synthesis could be produced to the same extent as a national synthesis, y e t w e ought to proceed in such a direc tion w ith a great deal o f caution. W e cannot escape the fact that nations are isolated from each other and in addition to unique types o f people they have d e velop ed separate languages. T h e re is actually on ly one factor w hich is tend ing tow ard w orld synthesis and this is ease o f communication. But this alone can bring about on ly understanding be tw een peoples. It cannot change their nature. T o a certain extent, o f course, people throughout the w o rld influence each other, at the present time ch iefly in the form o f modernism. But the im pact o f present day ideas, w h ile influ encing the developm ent o f national uni(C o n clu d e d on P a g e 356)
SANCTUM M USINGS
R E L IG IO N O N T H E D O W N G R A D E ? By
F rater A n d rew
E d ito r’s N o te : T h e author is a C lergym an o f a prominent Protestant denomination.
IE c r e d e n t i a l s o f religion a r e sub mitting to a more careful s c r u t i n y tod ay than during any other era since h i s t o r y h a s t he record. T h is is due in part to the re bellion o f the m od ern mind against all that pertains to th e supernatural; but scien tific understanding and the liberal temper have a share in this attitude. W h e n ru gged individualism refused submis sion to authority, it included religion in its rejections. H onest inquiry, w hether biased or unbiased, leads in evitably to the con clusion that religion is on the decline. Its institutions are collapsing. Its mis sionary projects are stru gglin g fo r ex istence. M a n y individual church cor porations that expanded b efore the predepression period are facing fo re closures. T h e hundreds o f sects form a list which denies the unity o f the groups that developed from the Reform ation. Church attendance is unsatisfactory from the v ie w o f numbers. In the de nomination in w hich the w riter is a clergym an, the a verage attendance each
The Rosicrucian Digest October 1937
Sunday in each church is thirty per cent o f the membership. N o critics are more conscious o f the decline than are those w h o are comm itted to the historical form s o f religion. H o w e v e r, the present state o f affairs cannot be interpreted as a proph ecy o f its disappearance. R eligion submits to cycles as do other movements that hold a relationship w ith the Cosm ic Plan. In this generation, three stages in the cycle have occurred. First, religion w as subm erged in a series o f movements that w ere either substitutes or exchanges fo r w h at it o f fered. Education achieved a technique that gave science a mental dictatorship that pronounced a purge o f all search for k n ow led ge beyon d the test tube in a laboratory. E van gelization created an intense propaganda aimed at w in n in g the lo y a l ties o f all the people in a mass movement. Socialization orga n ized case w ork and studies w hich made human hunger and need little m ore than a record fo r filing cases. M echan ization started a revolution in society w hose stru ggle has not yet reached its decisive battle. T h ese four features alone contended fo r the place o f religion in the life o f man in the first period o f the cycle.
T h re e hundred fifty -fo u r
Second, the immersion o f religion in these current schemes w as fo llo w ed b y a state in which it w as devitalized. Secularism, materialism, and defeatism became gripping and com peting forces that sapped the vital message and mis sion o f religion. T h e criss-crossing o f these forces is responsible fo r the shortcircuiting o f its active and aggressive approach to men. T h ird , the stage in the cycle oper ating n ow is that in w hich the realities are restored. T h e n ew w in e o f under standing is being poured into the new bottles o f aspiration. A n invisible pat tern s lo w ly assumes a helpful design as the loom o f experience is tw isting the threads o f human strivings. A n ew syn thesis is at w ork. It is to be seen in the practicality o f the scientist and in the poetry o f the mystic. It is a cosmic prin ciple that channels its course through the submissions o f creative personality. A n d , it is in that realm that the renais sance in religion w ill occur. T h e institu tional form s that collapsed are on the w a y out. M a n y o f their most ardent supporters are pleased that the burden is rem oved because it w as a millstone around their necks. Personal need sur mounts and survives the institutional obligation, and so, w h ile one form is on the dow ngrade, another and more valid form is on the up-grade. F o r, religion, like the triangle, must rest upon its base. C reed and cult have reversed the triangle and placed it on its apex. T h e despairing loneliness that plow s its furrow s into the brow s o f con tem porary folk results from nothing else than a misplaced emphasis. T h e m ag nificent disclosures come no lon ger be cause o f the accretions which have co v ered up the essential truth. T h e little systems and puny schemes are goin g into oblivion as the livin g truth is in pro cess o f recovery. T h e leaders in the established church es have been stunned at the exodus o f the multitudes w h o have turned to Christian Science and U n ity and N e w T h ou g h t and T h eo sop h y. T h e y see crow ds throng hotel studios w h ere they listen hungrily to Y o g is and Swam is and itinerant psychologists. T h e y ob serve the surrenders o f both shop girls and millionaire business men to the techniques o f the O x fo r d G roup. T h e y
T h ree hundred fifty -fiv e
stand on the outskirts o f meeting-places w here throngs are open-mouthed as they listen to the exhortations o f zealous evangelists o f an “ old-tim e gospel." T h e re are reasons w h y these modern exam ples make their spectacular and successful appeal. T h e y are concerned w ith you r headaches and you r heart aches. T h e y tell you how to fill your em pty stomachs and you r em pty purses. T h e y help you locate w h at you lost— w hether it is you r jo y or you r job. T h e y lift G o d from his throne and place him in you r heart. T h e y translate farness into nearness, detachment into friendliness, and O m nipresence into the Real Presence. W h ile social zealots re cite the mantram, “ Peace on earth," they show you h ow to possess peace within. R eligion is once again capturing this receptive attitude o f the m odern mind. T h e n ew effort w ill not be so much the return T O religion as it w ill be the re turn O F religion. In the future, it w ill not be a w a y o f escape from reality but a w a y to encounter it. R eligion w ill once again help us not on ly to be seri ous but to be serene. It is obvious that there must be some thing to take the place o f the old author ity. T h e group to w hom the outm oded form s no longer appeal is aw aitin g the return o f a spiritual tide in which it w ill find its moorings. A t present, m any create a philosophy fo r them selves. H o w e v e r, their isolation is ac companied b y a sense o f lostness. T h e group instinct w ill not be denied its ex pression. T h e days o f pow er in religion are those in w hich groups are mastered b y its teachings. T h e cue fo r the re new ed life in religion m ay be had from those w ho, in the organ ized church or out o f it, are aw are o f spiritual reality. M o d ern C hristianity as w e ll as other w orld -religion s w ill recogn ize these eso teric groups. A m o n g the livin g, there are those w h o show that they have en jo yed a long-tim e race experience as they advance through the cycles o f cosmic periods. T h e y kn ow w ith the ab solute finality o f know ing. T h e y are tapping resources unknown to the rest o f us. T h e y w a lk w ith sure steps that shame our falterings and stumbling at tempts. T h e y form the inner circle w ho can stand the shock o f transcendence.
U n organ ized and unrecognized, they go on hearing the w hisper o f the Ineffable N am e. T h e o lo g y took the spirit a w a y from religion. P sy ch o lo g y has taken a w a y the soul. Ph ilosoph y has taken a w a y the heart. It has thus seemed inevitable that religion w ill disappear into the limbo o f man’s discarded enterprises. But, the transform aion is n ow active, and an ascending state is noted. T h o s e w h o understood persisted in the sus taining o f the m ood o f m ystery fo r the open eye, the mood o f expectancy fo r the open mind, the m ood o f appreciation for the open heart, and the mood o f lo ya lty fo r the open self. R eligion in the ashes a fter the fires o f trial? It is not in that state fo r the spir itual minds w h o are attuned to the v i brations o f the Cosm ic Real. T h e ir re ligion does not run parallel w ith the practices o f the many; it runs at right angles w ith its touch w ith the invisible and the transfigured elements o f an other realm. From the remnants that survive every era there em erge fresh attempts to re capture the remaining hopes o f those w h o see beyon d the despairs o f futility. I f lo ve is baffled b y equations o f in stability, and faith is dism ayed b y mis placed confidences, certainly hope is un sw ayed b y the flight o f the useless and the outw orn. A ft e r the flight comes the return. T h e Rosicrucian O rd e r is an exam ple o f the group w h o preserve the effective
teachings o f religion that does not d e pend upon an y form o r institution. Rosicrucianism is intellectually honest, scientifically correct, and spiritually true. T h is triangle o f w orthiness in sures its permanence because o f its e x cellence. T h ou g h not prim arily a re ligious O rd er, any student w h o devotes him self to its teachings through the progress o f the degrees w ill have the religion that is the quest o f w o rth y seekers. T h e a ctivity o f the O rd e r is a forecast o f the upsurge o f the religion which tom orrow w ill command the at tention o f the people. In economic and political life, there is a m otive and a mission unparalleled in history. I f our mental aerial is strung up, w e m ight w ell tune in on mankind’s greatest expressions in relation to w e l fare. R eligion has a place in this period o f aw akening. T h e drums are beating dawn fo r an aw akening to newness o f life. O u r measure should be the plumbline and not the tape-line. M a n ’s fo re sight o f intuition is n ow w ed d ed to his foresigh t o f intelligence. W e are not being driven into a n ew spiritual con sciousness; w e are bein g led there. A religion o f vitality, spirituality, practi cality, and universality is assuming its place on the high plateaus that invite our attention. T h e pressures o f the “ G o d o f our hearts’ ’ are upon us. R e ligion on the u pgrade w ill be found. A n d , w hen it is found, it w ill be fo llow ed .
W O RLD G O VERNM ENT— ? (C o n tin u e d From P a g e 353)
The Rosicrucian Digest October
1 93 7
que types, can h ardly change them. A Chinam an and an A m erican w ill each still have his past, and the immediate surroundings w hich produce national types w ill continue to exist. T h e problem w e are faced w ith is — H o w to secure peace and harm ony des pite the existence o f diverse national types o f people. I w ou ld sa y that P resi dent R o osevelt w ith his p o licy o f “ the
good n eigh b or” has furnished the solu tion. T h is p o licy implies mutual respect and consideration in all dealings with our n eigh borin g states. T h e r e w ill be no fan fare or p a gean try in it. T h e re usual ly isn’t w h en neighbors get together. T h e re w ill be, instead, friendly, quiet and inform al gatherings to discuss mat ters o f mutual interest and to com pose differences.
T h re e hundred fifty -s ix
“ BEH O LD T H E M A N ”
T h is famous painting p ortrays an incident in the trial— or mock trial— o f Jesus the Christ. It occurred when the one in w hose hand the decision rested suddenly stripped some o f the clothing from th e b od y of Jesus and brought H im to the railing o f the great balcony, calling to the multitude: ‘ Behold the M a n !" T h e intent w as to h a v e those w h o w ere in doubt am ong the multitude regardin g the many charges made against Jesus see that there was nothing w e ird or unnatural or inhuman about the man H im self. It w as one of the fe w extraord in arily dram atic moments in the w h ole o f history. (C o u rte s y o f T h e R osicru cian D ig e s t)
The World of Mysterious Phenomena
H A T are the stran ge journeys of the soul? W h o sp eaks the w ords you hear W within? A re the visions you glimpse, an d which lift you to the heights, pranks of the mind or are they momentary glimpses into a world of phenomena of which man is yet in ignorance? Is there an intelligence which manifests in an extraordinary manner or can all unusual experiences be explained by natural law and order? T h e word S U P E R N A T U R A L rings throughout the world today as it has for centuries. But in this a ge an impartial investigation and a serious study of the unusual can be had. W h a t greater fascination is there than that of the unknown? W h a t greater enjoyment can be had than an inquiry into the mysterious? T h e greatest minds of all a g e s have put themselves to this task of investigation. Som e oppose and contradict each other, but their findings constitute a wealth of knowledge. T h e R E A D E R ’S R E S E A R C H A C A D E M Y has collected their These courses are the writings and is presenting them in a simple and efficient manner open door to a natural for all who enjoy good reading and who seek an instructive pastime. w orld o f mystery. T h e following are but a few of the many courses the R e a d e r ’s R e search A cad em y offers you:
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The Rosicrucian Order, existin g in all civilized lands, is a non-sectarian, fraternal body o f men and women devoted to the investigation, study, and practical application o f natural and spiritual laws. The purpose o f the o rga n i zation is to enable all to live in harmony w ith the creative, constructive, Cosmic forces fo r the attainment o f health, happiness, and Peace. The O rder is internationally known as AM O R C (an abbreviation), and the AM O R C in Am erica, and all other lands, constitutes the only form o f R osi crucian activities united in one body having representation in the interna tional federation. The AM ORC does not sell its teachings, but gives them free ly to all affiliated members, together w ith many other benefits. In qu irers seeking to know the history, purposes, and practical benefits that they may receive from Rosicrucian association, are invited to send for the free book, "T h e Secret H e rita g e ." Address, F ria r S. P. C., care of AM ORC T E M P L E Rosicrucian Park , San .Jose, California, 1'. S. A. (Cable Address: "A M O R C O " Radio Station W 6 H T B )
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A R M A N D O F O N T D E L A J A R A . F.R .C .. D e p u ty G rand M aster: C E C IL A . P O O L E . F.R .C ., S ecretary-G eneral. D irect inquiries regardin g this division to the S ecretary-G eneral, Rosicrucian Park, San Jose, C aliforn ia, LI. S. A . •Junior Order o f Torch Bearers (sponsored b v A M O R C ). F o r complete inform ation as to its aims and benefits address General Secretary- Grand Chapter, Rosicrucian Park , San Jose, California.
T h e fo llo w in g p rin cip a l branches are D is tr ic t H ea d quarters o f A M O R C
Los A n geles. C a lifo rn ia: H erm es L o d g e, A M O R C T em p le. M r. Paul D epu ty. M aster. R eadin g R oom and In qu iry o ffic e open daily, 10 a .m . to 5 p .m . and 7:30 p. m. to 9 p. m. except Sundays. 148 N . G ram ercy Place. N e w Y o r k C ity, N e w Y o r k : N e w ’ Y o r k Chapter, R oom s 35-36, 711 8th A v e ., cor. 8th A v e . and 45th Street. M r. Joseph W e e d , M aster: M artha L . M ullins, S ecretary. In qu iry and reading rooms open w eek d ays and Sundays, 1 to 8 p. m. B ooker T . W a s h in g to n Chapter. H o ra c e I. H am lett, M aster. 491 Classon A v e ., B ro o k lyn; Ida F. Johnson, S ecretary, 286 M c D onou gh Street, B rooklyn . M eetin gs e v e ry Sunday even in g at 8:30 p. m., Y . M . C. A . Chapel. 180 W . 135th Street. P hiladelphia, Pennsylvania: D etroit, M ich iga n : T h e b es C h apter N o . 336. M rs. Pearl An n a T ifft, M aster: M r. Ernest Ch eyn e. Secre tary. M eetin gs at the D etroit Federation o f W o m e n 's Clubs, 4811 2nd A ven u e, e ve ry T u e sd a y, 8 p .m . Inquirers call dial phone T ow n se n d 6-2967. San Francisco, C aliforn ia: Francis Bacon L o d g e, 1655 P olk Street: M r. E lm er L e e B row n, M aster. M ystica l con vocation s for all members e v e ry 2nd and 4th M on d ay, 8 p. m. O ffic e and reading room open T u esd a y, W e d n e s d a y and Friday, 7 to 9 p. m. R eadin g, Pennsylvania: R eadin g Chapter. M r. G eo. Osman. M aster: M r. R. K . Gum pf, S ecretary. M eetin g e v e ry 1st and 3rd F rid a y , 8:00 p. m., W a s h in g to n H all. 904 W a s h in g to n Street.
Boston, Massachusetts: T h e M a rie Clem ens L o d g e. M r. Pierpon t F. D e Lesdernier. M aster; T e m p le and reading Room s. 739 B oylston St., T ele p h o n e K enmore 9398. C h icago, Illin ois: C h ic a go C hapter N o . 9. Fred D . W e d g e . M aster: M iss Sue Lister, S ecretary. T e le phone Superior 6881. R eadin g R oom open B irm ingham . A la ba m a: afternoons and evenings. Sundays 2 to 5 Birm ingham Chapter. C on vocation fo r all only. L a k e v ie w Bldg., 166 S. M ich igan A v e ., grades, each F rid a y night, 7:30 p. m., L o d g e R oom s 408-9-10. Lecture sessions fo r A L L room, T u tw ild e r H o tel. M r. O rla n d o S. members e v e ry T u e s d a y night. 8:00 p. m. Finch, M aster, 1604 16th A v e . N . or C. C. C h ic a go (C o lo r e d ) C h apter N o . 10. Dr. B erry. Secretary, 721 S. 85th Street. K atie B. H o w a rd , M aster: N ehem iah Dennis, Secretary. M eetin gs e v e ry W e d n e s d a y night Pittsburg, Pennsylvania: at 8 o ’clock, Y . M . C. A ., 3763 So. W a b a s h Penn. First L o d g e. M a r y S. G reen, M aster: 610 A rch Street. A ven u e. (D irecto ry Continued on N ex t P a g e ) Benjamin Franklin Chapter o f A M O R C : M r. H . Baker Churchill. M aster: M r. G e o rg e M . S tew art, S ecretary, 617 A rch Street. M eetin gs fo r all members e v e ry second and fourth Sunday, 7:30 p .m . at the U n iversa l P eace Institute. 219 S. Broad Street, 2nd floor (o v e r H orn & H a rd a rt’s ).
W ash ington , D . C.: Thom as Jefferson Chapter. R ichard D . Am es, M aster. M eetin gs Confederate M em oria l H all, 1322 V erm o n t A v e . N . W . , e v e ry F ri d a y evening, 8:00 p. m. S ecretary, M rs. G lad ys Short, 3323 H olm ead PI. N . W . Seattle, W ash in gton : A M O R C C h apter 586. M r. C . R. C leaver, M aster; M r. G eo. Peterson, S ecretary. 311-14 Low tnan Bldg., betw een 1st and 2nd A v e s., on C h erry Street. R eadin g room open w eek d ays ! 1 a. m. to 4:30 p. m. V is ito rs welcom e. Chapter meetings each M on d a y, 8:00 p. m.
Portlan d , O re go n : Portland R ose Chapter. M rs. Emma Strick land, M aster: Phone G a. 8445. Inform ation T u es. evening, 7 to 9, 405 Orpheum Bldg. Chapter meets T h u rsd a y 8:00 p .m . at 714 S. W . 11th A v e . N ew ark, N e w Jersey: H. S pencer L e w is Chapter. John W ie d e rkehr, M aster. M eetin g e v e ry M on d ay, 8:15 p. m., 37 W a s h in g to n St. St. Louis, M issouri: St., Louis Chapter. D ou glas M . Bryden M aster. M elbourne H otel. G rand A ven u e and Lindell Blvd. M eetin gs first and third T u e s d a y o f each month, 8 p. m.
O th er Chartered Chapters and L o d g es o f the R osicrucian O rd er ( A M O R C ) w ill be found in most large cities and tow ns o f N orth A m erica. Address o f local representatives given on request.
P R IN C IP A L C A N A D IA N B R A N C H E S
V ic to ria , British Colum bia: V ic to ria L o d g e. M r. G e o rg e A . M elv ille. M aster. In qu iry O ffic e and R eadin g Room , 725 C ou rtn ey Street. Librarian. M r. C . C . Bird, Phone G3757. W in n ip e g , M an itoba, Canada: Charles D ana D ean Chapter, 204 Kensington Bldg. M r. R onald S. Scarth, M aster, 834 G ro sven or A ven u e. Session fo r all members e v e ry Sunday at 2:45 p. m., 204 Kensington Building. Edm onton, A lb erta : M r. F. G . P o w ell, A v e n u e E. M aster, 9533 Jasper
T o ro n to . O n tario, Canada: M r. E. Charlton, M aster. Sessions 1st and 3rd Sundays o f the month. 7:00 p. m., N o . 10 Lan sdow ne A v e . V an co u ver, British Colum bia: Canadian G rand L o d g e. A M O R C . M r. E. A . Burnett, M aster; M iss M a b y lee Deacon. S ecretary, A M O R C T em p le, 878 H o rn b y Street.
A F E W O F T H E F O R E IG N JU R ISD IC T IO N S
Scandinavian Countries: T h e A M O R C G rand L o d g e o f Denmark. M r. Arth ur Sundstrup, G rand M aster; C arli Andersen, S. R . C., G rand S ecretary. M an ogade 13th Strand, Copenhagen, Denmark. Sweden: G rand L o d g e Rosenkorset." A n ton Svan lund, F. R. C., Grand M aster. Jerusalemsgatan, 6, M alm o. H o lla n d : D e Rozekruisers O rd e; G ro o t-L o d g e der Nederlanden. J. C oops. G r. Sect., R u n zestraat 141, Am sterdam . France: Dr. Hans Gruter, G rand M aster. M ile. Jeanne Guesdon, S ecretary. 56 Rue Gam betta, V ille n e u v e Saint G eorges (S ein e & O is e ). Switzerland: A M O R C , G rand L o d g e. 21 A v e . Dapples. Lausanne; D r. Ed. Bertholet, F. R. C., Grand M aster, 6 B lvd. Cham blandes, P u lly-Lau sanne; Pierre G enillard. G rand Secty., Surlac B, M on t Choisi, Lausanne. China: T h e U n ited G rand L o d g e o f China. Box 513. Shanghai, China. P. O . N e w Z eala n d Au ckland C h apter A M O R C . M r. G. A . Franklin, M aster, 317 V ic to ria A rca d e Bldg.. Q u een St., C ity Auckland. E ngland: T h e A M O R C Grand L o d g e o f G reat Britain. M r. R aym und An d rea, F. R. C., Grand M aster, 34 B a y w a te r A v e .. W e s tb u r y Park, Bristol 6. Dutch and East Indies: D r. W . T h . van Stokkum. Grand M aster; W . J. V isser, S ecretary-G eneral. K arangterapel 10 Sem arang, Java. Egypt: T h e G rand O rien t o f A M O R C , House of the T em p le. M . A . R am a yvelim . F. R. C., Grand Secretary, 26. A v e n u e Ismalia. H eliopolis. C a iro In form ation Bureau de la R ose Croix, J. Sapporta, Secretary, 27 Rue Salimon Pacha, C airo. A fric a : T h e G rand L o d g e o f the G old Coast. A M O R C . M r. W ilia m O k ai, Grand M aster. P. O . Box 424 A ccra , G old Coast, W e s t A fric a . T h e addresses o f oth er fore ig n G ran d Lodges and secretaries w ill be furnished on a pplication.
IN U . S . A .
Is Bad M em ory and Faulty C oncentratio n W asting Y ears of Your Life ?
H ave you a m otion p ic tu re m ind? A re yo ur thoughts a jum ble o f fle e tin g m ental pictures when you a tte m p t to concentrate upon an im p o rta n t problem o f home or busi ness? If you must read a p ara g ra p h tw o or th re e tim es to reg ister its contents in yo u r consciousness, you have fa u lty concentration. Do you go through life lam enting, " I f only I could re m e m b e r? " Thousands o f men and women to d a y are searching fo r fo rg o tte n hours— hours spent in study, planning and p re p a ration fo r th e hig her things o f life. These hours o f new ideas and impressions are now lost to them in the haze o f a bad m em ory. W h a t a sin against d iv in ity it is to be unable to retain the w onderful sensations b ro ug ht to you throug h yo ur G od-given faculties. There is nothing more priceless than p e rfe c t m em ory and concentration. Saralden, Ph. D., o f the Rose-Croix U n iversity o f Belgium, has p re p are d tw o m arvelous treatises in book form entitled , "T he K e y to the A r t o f C o n c e n tra tio n and M e m o rizin g ." Their practical helpfulness cannot be denied. They are of inestim able value, y e t th e y are A B S O L U T E L Y FREE to all who desire them . Just send in a 6-months' subscription to "T he Rosicrucian D ig est," fo r only $1.50. In a d d itio n these tw o treatises will be sent to you a t once w ith o u t cost. T ru ly this is an exceptional offer. A copy o f this m agazine fo r six months fo r $1.50, and Free To You, these exceptional, useful works on m em orizing and concentration. They are w ith o u t price and are ava ila b le fo r a lim ited tim e only. So request yours to d ay. Send request and subscription to:
FREET w o valuable treatises done in book form, entitled, “ T h e K ey to the A r t o f Concentration and M em orizin g.” Book N o . 1— “ Concentration.” Book N o . 2— “ M em orizin g.” Read above fo r full details and send for yours today.
~Jhe /Rosicrucian D ig e s t
SAN J O S E , C A L I F O R N I A . U. S. A.
The following books are a few of several recommended because of the special knowledge they contain, not to be found in our teachings and not available elsewhere. Catalogue of all publica tions free upon request. Volume H.
R O SIC R U C IA N
P R IN C IP L E S FOR TH E H OM E A N D B U SIN E SS.
Price, $2.25 per copy, postpaid.
A very practical book dealing w ith the solution o f health, financial, and business problem s in the home and
w ell printed and bound in red silk, stam ped w ith gold.
TH E M Y S T IC A L L IF E OF JESUS.
A rare account of the Cosmic preparation, birth, secret studies, mission, crucifixion, and later life of the G reat M aster, from the records of the Essene and Rosicrucian Brotherhoods. A book that is dem anded in foreign lands as the most talked about revelation of Jesus ever made. O ver 300 pages, beautifu lly illustrated, bound in purple silk, stamped in gold. Price, $2.50 per copy, postpaid.
“U N T O T H E E I G R A N T . . .”
A strange book prepared from a secret manuscript found in the m onastery o f Tibet. It is filled with the most sublim e teachings of the ancient M asters of the F a r East. The book has nad m any editions.W e ll printed with attractive cover. Price, $1.25 per copy, postpaid.
A T H O U S A N D Y E A R S OF Y E ST E R D A Y S.
A beautiful story of reincarnation and mystic lessons. T h is unusual book has been translated and sold in many lan guages and universally endorsed. W e ll printed and bound w ith attractive cover. Price, $1.00 p er copy, postpaid.
SE LF M A ST E R Y A N D FA T E , W IT H TH E C Y C LE S OF L IF E .
A n ew and astounding system of determ ining y o u r fortunate and unfortunate hours, weeks, months, and years throughout yo ur life. N o mathematics required. Better than any system of num erology or astrology. Bound in silk, stamped in gold. Price, $2.25 per copy, postpaid.
TH E R O SIC R U C IA N M A N U A L .
Most complete outline of the rules, regulations and operations of lodges and student w o rk of the O rd er w ith m any interesting articles, biographies, explanations, and complete dictionary of R osicrucian terms and w ords. V e ry completely illustrated. A necessity to every student w h o w ishes to p ro g re ss ra p id ly , and a guide to all seekers. W e ll printed and bound in silk, stamped w ith gold. Price, $2.35 p er copy, postpaid.
M A N S IO N S OF TH E SOUL, TH E COSM IC CO N C EPTIO N .
W e ll
Th e complete doctrines of reincarnation explained. T h is book makes reincarnation easily understood. illustrated, bound in silk, stamped in gold, extra large. Price, $2.35 p er copy, postpaid.
Volume X n .
L E M U R IA — TH E LOST C O N T IN E N T OF TH E PA C IFIC .
The revelation of an ancient and long forgotten M ystic civilization. F ascin atin g and intriguing. L ea rn how these people came to be swept from the eartn. K n o w o f their vast know ledge, much o f w hich is lost to m an kind today. W e ll printed and bound, illustrated with charts and map3. Price, $2.30 p er copy, postpaid.
TH E SY M B O LIC PR O PH E C Y OF TH E G R E A T PY R A M ID .
revealed. T h e latest and best book on this intriguing
Th e m ystery and prophecy of the G reat P y ram id subject. Price. $2.25 per copy, postpaid.
Send all orders (or books, with remittance, direct to R O S IC R U C I A N S U P P L Y B U R E A U , Rosicrucian Park, San Jo se, California.
THE INSTITUTION BEHIND THIS ANNOUN<EMENT