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H E Am erican Rosae Crucis is published w ith the sanction of the D ep artm en t of Publication of the Am erican M inistraro of the Order. It is edited by the D e p artm en t of Research. I t is the only official publication of the O rd er in America and m anuscripts subm itted by m em bers m u st conform to the principles of th e Order. Single copies are thirty-five cents. Back num bers, while they last, fifty cents each. Yearly subscriptions are N O T accepted. Address all com ­ m unications for the m agazine and its affairs to : D ep artm en t of P ublica­ tion, A m orc Building, 1255 M arket Street, San Francisco, California.

TABLE

OF

CONTENTS

Summer Quarterly 1920
M ystic Colors................................................... Francis Bacon, the M y s tic ....................... Divine L aw and Divine R eligion T h e L o rd ’s P r a y e r .......................................... India and the Life of its M y s tic s T h e H idden K in g d o m .................................. Scientific A ch ie v em en t.................................. T h e Cosmic P ilg r im ...................................... A m enhotp I V ................................................... If I B ut D a r e d !............................................. E ditorial N o tes................................................ An O riental C ere m o n y .................................. T he W o rk of the O r d e r ............................. Im p o rta n t Science N o te s ........................... T h e Shekinah.................................................... Lodge N o tes...................................................... E x tra v a g a n t T h in k in g ................................... 50 51 56
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60 64 65 67 7i 75 77 78 80 82 85 87 88

Copyrighted by A. M. O. R. C., 1920.

Ex-Cathedra, A u g u st 1, 1920

M ystic Colors
0 the Blue is the azure of summer skies When the joy of the summer is strong. ’Tis the sapphire sheen of the Throne of God Where they raise the endless song. It shines in the depths of a loyal eye; In the gleam of the ageless sea,— And its purest ray points the upward way To the spirit whose soul is free. 0 the Green is the hue of the verdant earth When the Breath of God breathes Life. T is the mark of the fresh, the strong and the young. As the race begins the strife. It spreads through forest and field and stream, And the emerald ocean’s length: And its virile light leads to God’s great right As it clothes the soul with strength. 0 the Red is the ruby of martyrs’ blood As it flows for the Truth of God. T is the pigment that pictures a country’s growth Where the battle tints the sod. It glows in the threatening east at dawn; It crimsons the peaceful west— And the Power Divine hath a Rosey shine As It leads us up to the Best. 0 the Yellow gleams in the Light of Heaven Where the sun-gold paves the Way. T is the flood of the fore and the after-glow At the last and the first of day. It tinges the white of the angel’s robe,— And it crowns the mountain-height. It bathes the soul in an aureole As it streams from the Source of Light. 0 the Violet ray is the peace and calm When the lessons of Life are learned. T is the blending of smiles and repentant tears As the soul from its sin is turned. It tells of a lost estate regained.— Of the birth of a royal Son. When the soul’s last breath in the Vale of Death Is its first in the Life that’s won. As the Purple Blood of the Royal Slain Bathes the Cross of Yellow sheen. The Red of the Holy Ghost’s great Might Transcends the enduring Green. And the. pure Blue flame of the Spirit-Man, Purged free from all earthly dross, Burns clear and free that the world may see The Truth of the ROSEY CROSS.

7lee. J. J. H. W.

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Volume 3, N o. 3 Summer Quarterly 1920

Sir Francis Bacon, tke Mystic
Intimate Facts of H is Life Repealed in His O w n W ords
By Frater Nedla, C. C.
(N ote : This article is not only inte resting be ca use timely, but because it seems to reveal facts that come from a different source than the usual details of B a c o n ’s life. As one reads this article one is impressed w ith the idea that B acon himself is pointing out to us facts w hich w e have overlooked. W e w e re tempted to title this a rtic le : “ B acon fo r His O w n Defense. — E ditor.)

HREE hundred and fifty-nine years ago Sir Francis Bacon was born. Three hundred and eighteen years ago, in the month of July, 1602, when he was forty-one years of age, he became Imperator of the Rosicrucian order he had founded in Europe. The year 1602 is significant in Rosi­ crucian history. It was the year in which the corner stone for a Rosicrucian temple was first laid in the West of these United States, and it is likewise a year of many strange occurrences in various parts of the world, all associated w'ith the advancement of learning, the evolution of man and the establishment of mysticism as a scientific school of philosophy. If the soul and consciousness of Sir Francis Bacon would speak to us at this time no doubt we would be surprised at the ease and completeness with which Bacon could prove, from existing records and papers, that which he so successfully concealed from the public world in his lifetime. One can almost smile in contemplation of the smile that would pass over the countenance of Bacon were he to step before us and, with all the papers and books, manuscripts and other material things easily found today, proceed to point out to his best biog­ raphers and most adoring followers how they have overlooked indisputable evidence which he left, which he purposely prepared, for the benefit of those who in another ‘‘period of the R. C. Cycles” were to take up the work assigned to him as his mission over three hundred years ago. But it is time for us to examine these things. The hour is near at hand when the truth must

be revealed in its completeness, when the essentials of the life of Bacon must be used in the further­ ance of the scheme of things as presented to him and which are presented to a successor every one hundred and eight years. Three cycles of 108 years have elapsed since Bacon was born. At or near the beginning of each of these a successor to Bacon should have been born, with the rising of the great star which he predicted. The first suc­ cessor, then, should have been born about 1669, either a year or two before that or in that year: the second successor about or just before 1777; and the next one in or before the year 1885. The fulfillment of this plan, and the actual dates, or years, in which his successors were born, form an interesting story aside from the present article and may find publication at some later date. We will confine ourselves to Bacon at present. It is not my intention to review the life of Bacon as presented in the various biographies, especially in that fair record given to us by Spedding. I wish, merely, to present those facts which have been overlooked but which can be found hereafter through the guides and points revealed here. Perhaps the most interesting facts are to be found in the books called the Fama Fraternitatis, the Chymical Marriage and the other Rosicrucian publications issued in Germany when the Rosicru­ cian Order was first promulgated there under the direction of one known as Christian Rosenkreutz, and which name has been called the pen-name of Johann Valentin Andreae. These books have been translated many times, have had a very popular sale in recent years, and have been considered too veiled and too mystical for practical use in any

direction. Admittedly they were written to reveal and yet conceal the establishment and work of the Rosicrucian Order, but in the hands of the pro­ fane they have been of so little value that the profane have dubbed them satires and jokes per­ petrated against the learned men of the day. No doubt the author of the books would smile at this judgment, for it is exactly as was intended. Among those who spent a great deal of time attempting to analyze these books and at the same time present the history of the Rosicrucian order from such other documents and papers as were avail­ able, was Mr. A. S. Waite, one of the most con­ scientious students of mysticism which favored Eng­ land for many years. His book “ The Real History of the Rosicrucians," is an excellent book although it does not present the real history but rather the apparent history. It is of no value to the student of Rosicrucianism, but is of value to the mind seek­ ing obscure and unrelated facts pertaining to the antiquity and origin of mysticism in general. How­ ever, Mr. Waite succeeded in reading and publish­ ing a few of the old Rosicrucian manifestoes issued by the Order in Germany and elsewhere and for these we are thankful indeed. Later in life when Mr. Waite was initiated into the higher degrees of the Order and learned the true origin of the Order in Germany, he stated in a magazine article that his book needed a revision and many corrections. But, taking some of the manifestoes which he published and taking the wording of many of the important paragraphs of the Fama and the Chymical Marriage, and adding to these many of Bacon’s indisputed statements, we may see now how well and how cleverly Bacon concealed his personality from the public but preserved his relationship to the Order for us to discover. Perhaps we would not discover the relationship if Bacon, himself, did not direct the discovery. However, we will examine the proof submitted and permit Bacon to use his own words in revealing the proof. Spedding, the biographer of Bacon, other biog­ raphers and all of Bacon’s admitted writings show that when but fifteen years old Bacon first dis­ cussed his ideas and plans for founding a new sys­ tem for the advancement of knowledge for the benefit of humanity. Bacon speaks of his plans in many books and much of Bacon’s correspond­ ence at that age, still preserved, shows that he was silently or secretly laboring with such a plan. Now, if we turn to the Chymical Marriage we find that it is a book presenting the plans of founding the Rosicrucian Order and in it we read that the writer of the document is “ a boy of fifteen years of age.” At fifteen Bacon had gone through the whole system of arts and sciences at Cambridge and had outstripped his tutors, leaving Cambridge in disgust and wanting nothing more of their teachings. Then during his sixteenth year Bacon wrote about the

need of a reformation in the systems of education and promulgated a new system. Now if we read further in the Fama Fraternitatis we find there that the writer of it states that ‘‘one of the fraternity was stirred up to enter into the scheme for a gen­ eral reformation, and to travel away to the wise men of Arabia.” Then, the Fama informs us that the writer referred to was sixteen years old and for one year had pursued his course alone. Further­ more. the writings of Bacon show that at about that time he was studying the teachings of such wise men of the East as Rhazis, Avenzoar, Averroes, and other Arabic physicians and “ Hermetic” writers. Next we find in Bacon’s acknowledged writings and letters that he proposed and designed the scheme of preparing great dictionaries of all knowl­ edge including the arts and sciences. Bacon claimed this idea as his own, for, he said, neither Aristotle nor Theophrastus, Dioscorides or Pliny, much less any of the modern writers, have hitherto proposed such a thing to themselves. Bacon had the assistance, as we shall see, of several young men who were pledged to assist in collating, editing and rewriting such a dictionary of all nature. Once again we may turn to the Fama and we find the founder of the Rosicrucian Order saying in that document: “ After this manner began the Fraternity of the Rose Cross— first by four persons only, and by them was made the Magical Language and Writing with a large Dictionary.” Just how did Bacon plan to carry out all his ideas and plans for a wide reformation? We have his own words, heretofore overlooked and not even considered by any of his biographers. In the British Museum where many of Bacon’s manuscripts are preserved, there is one titled Commentaries or Transportata. This manuscript contains many jot­ tings and notes, and among them we find his great scheme outlined in brief notes for further develop­ ment and reference. Here we read of his plans: “ Layeing for a place to command wytts and pennes, Westminster, Eton, Wynchester; spec(ially) Trinity Coll., Cam.; St. John’s, Cam.; Mandlin Coll., Oxford. “Qu. Of young schollars in ye universities. It must be the post nati. Giving pensions to four, to compile the two histories, ut supra. Foundac: Of a college for inventors, Library Inginary. "Qu. Of the order and discipline, the rules and praescripts of their studyes and inquyries, allow­ ances for travailing, intelligence, and correspond­ ence with ye universities abroad. "Qu. Of the manner and praescripts touching secresy, traditions, and publication.” Now let us see how Bacon eventually fulfilled this plan which he set for his great work in life and which he tried to conceal. If we turn again to the Rosicrucian manifestoes as published by Waite, we find among the many

rules laid down by the writer of those manifestoes (who I claim was Bacon) the following: The Society was to consist of sixty-three mem­ bers in each group, the society to have various groups each of various grades of initiation, appren­ tices, brethren, and over all an Imperator. These were all sworn to secrecy for a period of one hun­ dred years. They were to have secret names, but to pass in public by their own names. To cure the sick, gratis. In all ways and places to oppose the aggressions and unmask the impositions of the Romanish Church,— the Papacy. Writings to be protected were to be in secret or cipher writing. The Imperator to change his name not less fre­ quently than once in ten years. They were to promote the building of "fair houses" (temples) for the advancement of learning. How well Bacon lived up to these rules! In one of the Rosicrucian manifestoes in Mr. Waite’s book we read the following, supposed to be the words of the originator of the Order, but we can plainly see Bacon’s own sentiments expressed therein: “ I was twenty when this book was finished; but methinks I have outlived myself; I begin to be weary of the sun. [Note in Macbeth, V. 5. "I 'gin to be aweary of the sun.” ] I have shaken hands with delight, and know- all is vanity, and I think no man can live well once but he that could live twice. For my part I would not live over my hours past, or begin again the minutes of my days; [Compare Bacon’s second Essay Of Death] not because I have lived well, but for fear that I should live them worse.............. Now, in the midst of all my endeavors there is but one thought that dejects me, that my acquired parts must perish with myself, nor can be legacied amongst my dearly beloved and honored friends.” Beloved and honored friends! Bacon would say to us now: “ Have you given no thought to my trusted secretary, Mr. Doyly, who looked after the ereat work while he was in Paris as my assistant? Did he not travel with Anthony [Anthony Bacon] and go from Paris to Flanders? And have you not found what was done at Flanders while he re­ mained a long time under the care of Mr. Norris? And have you thought of Mr. Norris? Anthony, too, moved from place to place in the south of France, especially in Toulouse and adjacent prov­ inces, and then in Italy. And there was my honored friend Nicholas Faunt, formerly the secre­ tary to Walsingham, and also attached to the Puritan party. Hast thou given thought to him and his travels through France and Germany with no ostensible object? and later his seven months’ stay near Geneva before his return to Paris and London in 1582? And, again, has any investiga­ tion been made of the errand for which the young Earl of Rutland received a license in 1595 to pass over the seas? What hast thou learned of my verye deare friend Tobie Mathew? Before he en­

tered the Roman branch of the Church he moved about most mysteriously. He it was who assisted in the production of the Douai Bible, for he ever continued to promulgate the great principles of our society. And there is my other friend, Walter Raleigh who agreed as part of his work in the society to write a popular History of the World and did so even after his imprisonment in the Tower where I visited him. And there was also Ben Jonson, who wrote in my rooms and worked with me at times. And, last of all, there was Evelyn, John Evelyn, who acted as our representa­ tive before the Court of Charles II, and secured the charter for the Royal Society. They say the history and origin of the Royal Society has always been veiled in obscurity. So! It was Dr. Wilkins of Wadam College who helped to bring our little secret society out into the public without reveal­ ing its purposes. For we met first as a philosophi­ cal society, the while attracting the co-operation of those who would pledge the services required. Dr. Wilkins was the president of this society. Finally we met in Gresham College and then Lord Arun­ del, another of our group, offered an asylum in his own palace. Truly, the Royal Society had no mys­ terious origin, but it did have a most mysterious purpose. It was the cradle for the birth of the Rosicrucian Fraternity.” And, let us ask now, who was J. Valentin Andreae? Perhaps our question will be satisfactorily answered if we state that during the late great war there came to America one Andreae from Germany. He came to America on an errand of Peace, unassociated with any of the w ar’s activi­ ties, and would have been present at the 1918 National Convention of our Order here in America, had it not been that because he was from Germany he was promptly interned by our government and held there until after the armistice was signed. And this Andreae would tell us much. While still interned in America he sent to New York a silver container in which was his photograph and his Coat of Arms. The container was placed in the hands of the Imperator of the Order here in America and it represented Andreae’s greetings. The Coat of Arms contained the same marks, the same elements and devices, which appear in the J. Valentin Andreae marks and shields in the old German publications of the Fama and the Chymical Marriage and other pamphlets of Christian Rosenkreutz, and combined with these marks in the Coat of Arms were the devices from the shield of Bacon. For, this Andreae is a descendant of J. V. An­ dreae who was of the Bacon family also. And the Andreae of today will tell us what we should have known, or at least guessed long ago, that J. V. Andreae was but a member of the Order and every word supposed to have been written by him or attributed to Christian Rosenkrcutz was written by Sir Francis Bacon.

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One need only study the portrait of J. V. Andreae as it appears in the steel engraving published in the first copies of the German Rosey Cross books to see that all except some of the features, even the clothing and drapery, are duplicated from another well known steel engraving of Sir Francis Bacon. To show, however, another connecting link, and to prove that those who wrote many of the learned books of Bacon’s time were Brethren of the Order and used pen-names or symbolical names such as Rosenkreutz (Rosey Cross), we need do no more than refer to the waler-marks of the originals of

these great books and note that regardless of who is given as author, the same or similar water-marks appear in the paper. The following illustrations of some, out of over 300 authenticated water-marks to be found in the original copies and folios in the British Museum, will suffice to indicate what we mean by the sym­ bolism and similarity of the water-marks. With these few points presented we will end our present study of Sir Francis Bacon and rest until another issue of the magazine when we will take up many other points which have not been revealed before.

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EXPLANATION OF THE WATER MARKS The water-marks illustrated are found in the paper of the following books or manuscripts: 1. In Sotheby’s Principia, published 1590 (The D. was used by mystics as a symbol of Deity, Day, the Disposer and the Distributor). Note the six small circles attached at points of the design; 3 on the cross and 3 on the letter. Page Fifty-four 2. Symbol found in the manuscript papers and account-books of various authors of this period. Note here 7 small circles or dots. From the paper of Bacon’s book, the Ad­ vancement of Learning, published in 1640. Note the initials, C. R. representing the name Christian Rosenkreutz. Note, also, the two

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small circles and the decorative leaves above the shield. A symbol found in the private paper used by Bacon in letters to his “ friends” of the secret society. These letters are in the Hatton Finch collection. Another symbol from the paper of the book. Advancement of Learning, published in 1640. Note again the two circles added to the letter R., and note that this time the letters R. C. are used to mean Rosey Cross. This is another symbol from the paper of the book Advancement of Learning, published in 1640. Here we find the C. R. again and 5 small circles with the fleur-de-lis and two other leaves. These two symbols, called bars, are from the paper of Ben Jonson’s book, Cynthia's Revels. The J. R. C. mean Jonson Rose Cross,— or Jonson, of the Rose Cross Fraternity. Here we have the same kind of bar, but this is from the paper used in the Shakespeare folio, Cymbeline, the last page, of 1623. Again we note the J. R. C. (for the T and J were made alike generally). These two symbols are from the paper in Sir R. Howard’s Vestal Virgin published be­ tween 1450 and 1600. Note here the fleurde-lis and the small circles, which we shall call pearls. This is from the paper of Sir Walter Raleigh’s History of the World, published in 1614. Note the four small circles or pearls in each side of the crown as well as the fleur-de-lis. This is from the Shakespeare books in the British Museum,— editions of 1623. Note again the pearls on each side of the design and compare with No. 10, No. 6 and No. 3. This is another bar from the Shakespeare folio of 1623 in the British Museum. We find here the initial R. surrounded by 3 Cs on each side, a very old method of indicating the German or Christian Rosenkreutz Rosey Cross which would be C. R. R. C., or c. R. c. Also, under the bar we find fifteen grapes arranged in the form of a triangular bunch, 5 grapes on each side of the triangle. This bar is from the pages of the book A Priest of the Temple by George Herbert and published in 1652. Note here the same group of grapes in the form of a triangle. These two symbols or designs are from Bacon’s book. The New Atlantis, published in 1669. Note here two triangles formed by the

grapes, both resting upon a flower. The upper triangle contains 15 grapes and the lower one 7 grapes, the upper part of the flower helping to form the bottom point of the lower triangle. 15. This is one of eight different pots or vases found in the paper of Montaigne’s Essays, published in 1603. Note here again the R. C. and two triangles formed of grapes, one above the other. Here we have another vase or pot which is one of 6 different, though similar, designs found in the pages of Florio’s Italian-English Dictionary, published in 1611. Note the C. R. inverted and backward. This was often done so that if the design was read through the back of the page it would be R. C. Note also the triangle of 6 grapes with one addi­ tional one to make the symbolical 7.

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17. This pot or vase is from the paper of the plays of Shakespeare published in 1664. Note the triangle of 15 grapes again. 18. A similar vase or pot in the paper o f Sapientia Veterum, published in 1638. 19. Another bar from the Shakespeare copies pub­ lished in 1632. It is one of a number of similar designs in the same paper. Note again the triangle of 15 grapes suspended from the bar. and compare with No. 12 and 13. Note that above the bar the design carries out the same symbolism as in Nos. 3, 6, 10 and 11,— representing the writings signed by Bacon, Shakespeare and Raleigh.

20. But here we have another vase and pot from the pages of Ben Jonson’s works published in 1616. The same triangle of grapes appears as in No. 17 and 18. The symbolism of the pearls, or small circles as added in Nos. 1, 2, 3, 6, 10 and 11, and the grapes shown in the latter designs on the diagram, is important to Rosicrucians, for it is found in all the early writings and manuscripts of the Brethren of the Rosey Cross. The fact that all the manu­ scripts or books containing the above water-marks or paper-marks, and a hundred more like them, were published or appeared in and around the early part of the 17th century, and that the authors of these writings were known to be acquainted, helps to establish the fact that they were the secret members of Bacon’s Rosicrucian Order and were devoted to the writing and publishing of those books needed at the time, and they used similar symbols of the Order in the paper to identify their works.

Tke Divine Law and the Divine Religion

By Trio
(N ote : H ere w e ha v e a very fine and im portant distinction m ade b etw een Divine Religion and Human Religion. O ur mem bers of the earlier degrees will find the Law as explained he re o f intense interest and they will easily recognize the Divinity of th at Law. Editor.)

ORE than three thousand years ago. that which is generally known as THE LAW was given by Moses upon the two tablets of stone. Upon these were written “ the ten words," or decalogue, upon which was built the Mosaic Law. which law is the basis of our legal law of today. It has come to be even more than it was at the first an external arbitrary, dogmatic, legal and conventional thing, capable of strained interpretation in our present day courts of justice of defeating itself in the battle of legal wits. It was ever a stone law, heavy and burden­ some, a letter law of protest and restraint of the spirit law in man. In the parable of historic circumstance we find that the first stones were broken by Moses in his indignation at the idolatry of the people and in the hopelessness of the situation for adequate un­ derstanding on their part. To those engrossed in the worship of a golden calf it was impossible to understand the “ Mystic Stones.” Even in giving the second stones he called attention to the letter upon them more than to the stones themselves as a symbol of divine revelation. Imagination divinely assisted, sees the first stones as without lettering. And the second as lettered both to conceal and reveal. So that in the immediate future the law upon them should be apprehended and heeded, in preparation for future generations who should come to a fuller understanding of the law in the stones as infinitely and more sublimely or divinely dynamic than the law written upon them. God writes sometimes through human agencies in letters of human form and custom. He writes universally in the symbols of the triangle, square and circle, and nowhere more beautifully, indelibly and understandingly than in the crystallization and

cellularization of the stone. Israel had no eyes for this but saw only the letter of the Mosaic Law which later issued into the Dueteronomic and Levitical Codes. To them this was THE LAW, sacredly and exclusively theirs. But THE LAW could not be in its very nature the exclusive property of any, and certainly was not exclusively Israelitish. It was divine and universal, manifesting in the stones as polarity, cohesion and adhesion (these are the terms of science, mysticism has another), and demonstrating spirit reality and matter manifesta­ tion. Science, in its severe and empirical analysis, has come to see molecule, atom and electron and many wonderful things about them. Mysticism anticipating science (not alone in science’s self­ circumscribed departm ent), also sees in each elec­ tron a universe with sun center, planet orbit and stellar mist, a miniature replica of the solar sys­ tem of immensity. Science with its goggled gaze (an d daze) sees system and law but fails to see the underlying and the inseparable divinity, and does not make the connection necessary to a proper understanding, because considering such knowledge departmental it relegates it to outside departments. Science is in the same class, much as it resents the suggestion, with theology, which will have as little to do with science. Both fail to understand the tables of stone. Both understand a law upon them and equally fail to understand THE LAW within them—• the Spirit which binds and manifests through matter. These stones were two, expressing in numeric symbol the oneness of law. In this connection it is intensely interesting to note that as commonly taught in the churches today the decalogue of Exodus 20 is in two parts, that of the duty of man to God and the duty of man to man. The

ecclesiastic sees a duality in the application of the law of the decalogue, but not the duality of mysti­ cal reality. As Mystics, understanding that two may always be considered as three, we may go further than this, as we see the law of God for God and the law of God for man, and, in the similarity and inherency, law as manifest in the stones, the same law for matter also. It is an amazing mystery. But it is to be part of the foundation understand­ ing for the pending revelation of this present Aquarian Age. “ Yea, Verily, Thou art a God who hidest, (and revealest) Thyself.’’ "He that hath eyes to see let him see" in the divine law of microcosm and macrocosm the withholding and the revelation. This brings us to another of the amazing things in connection with the correlated study of the minute and the immense in the unity of the law that controls all. Macrocosm and microcosm are essentially controlled from within themselves and not from without, except as a part of being is an undivided part o f all materially exterior to itself. This again is THE LAW, spiritly manifest, binding all together and to God, man as man, to­ gether as man, and all together as God. And this bond, this law is religion, in stone, in man, in God, in all. We stagger in the light of the thought. But it is TRUTH. With what marvelous exactitude does the law within repudiate any attempted artificiality of con­ trol from without. Man cannot change the course of the planet Neptune or make atoms of oxygen and hydrogen in chemical juxtaoosition with each other to be other than water. That is The Law. THE LAW WRITTEN UPON THE HEART. Man may co-operate with God in the directing of His law and bring about within it. that is, inductively co-operating with The L aw ’s deductive operation, wonderful transformations and even transmutations, but this is always by a due recognition of the law which is equally within the aggregation of atoms or units. The atomic law manifesting for­ ever in triangle form and ratio teaches us that the atoms are ever governed by the law within in relation to the law in their similars and opposites that are without. Thus The Law in atom, in man and in God, (we say it with the utmost rever­ ence) is one and the same. The Law between entities is always, inevitably and mutually, the law within each. And this Law is DIVINE RELIGION. In the grand assumption of aristocracy of being, insulating pride of heart and exclusiveness of in­ tellection man has been pleased to classify himself scientifically as THE religious animal, and ecclesi­ astically as the crowning and consummate creation of God. And strangely, as may be understood only from a correct estimate of the retroactivity of such an assumption, in the effort to thus exalt

himself, he has come to a common misunderstand­ ing of what religion really is and has brought about, in inverse ratio to his self-estimate, a condi­ tion of self-depreciation. Admittedly man is THE religious animal if he is to be differentiated by a human religion. That seems to be one outstanding purpose of such a religion. With what hostility does the individual man resent being denominated irreligious. With what consoling gratulation does he consider him­ self exclusively religious. If however the average man be asked to define religion he will feel ‘piously embarrassed’ and will probably reply with some such words: "Oh, it’s going to Church,” “ saying your prayers” , “paying your debts,” or "being good.” All of these and similar answers manifest the fatal inefficiency of vagueness. With the relative few of those who compose the reverently thoughtful minority of men who are able to define religion for themselves, we find them pitifully unable to define it in such terms as will meet with universal acceptance. So indefinite is the common understanding, and because of this indefiniteness, so much is man given to a pugnacious angularity of opinion to cover the poverty of his actual knowledge, and so much is he given to going in droves and adopting the mass habit of not doing individual thinking for himself and unduly stressing or enlarging inessential, formal points of theological difference, that any discussion of religion becomes bound in the toils of individualistic expres­ sion or becomes more or less provokingly personal in its statement. History records that at the effort to reach the heavens and provide means for safety in the event of another deluge, the failure was manifest not only in the tower of Babel itself, but in a confus­ ion of tongues as a result of the effort. In a later day, when by structure of thought men have at­ tempted to reach heaven, (literally this is the gen­ eral purpose of a religion) confusion of idea is a more serious and a most unhappy result. And when to this general calamity we find the acknowledged authorities occupying the pulpits of the multi­ churches, indulging in very many varied and con­ flicting theories, the discordant cries reach higher into prominence than the Babel structure of theo­ logical theory that is intended. Religion as popularly conceived is an artificiality of thought and an hypocrisy of attitude and action, and it is not at all encouraging as a continent to be explored in the search of Truth. Religion as ecclesiasticism presents a rule of action rather than a law and proves to be so unnatural, so arbitrary, so intermittent, and so spasmodic in effect, that one is discouraged that this is the “ promised land” to which we hope to come. Religion as thought, or theology, has proved itself an impractical theory; and has of its own inner stress exploded into fragments that bear little

semblance to the truth of divine and human rela­ tionship originally revealed and as conceived and confirmed in the consciousness of men of today. Religion is from the latin verb of “ relegare” mean­ ing to “ hold back.” "to bind,” "to fasten.” It is a term used exclusively of divine and human rela­ tionship. We may avoid argument if we recog­ nize religion to be that which relates or connects man and God. Human religion would therefore be the relation or connection man would make with God. Divine religion being the connection God is making with His creation— with man. Law is that which relates cause and effect, whether as a sequence, mode of existence or a rule. Human law is more rule than sequence. Divine law is sequence and only a rule as it is a sequence. Man has supposed that religion was a human obligation.— at his best conception of it an obli­ gation which had been divinely revealed; and be­ cause of its divine revelation very much the more a human obligation. Being either human or divine in origin it is ever human in action. It is in the nature of human accomplishment directed God-ward and evangelically understood, religion is a human obligation with the Divine assistance in a more or less nonpractical and mysterious way. The real fact is that religion is a Divine accom­ plishment of God in man. The origin being in God, He is necessarily the one making the con­ nection with man, and this connection however manifest is what may be known as religion, and Divine. Without giving attention at this time to the necessity of the co-operation of the human will with or in the divine, (which a moment’s thought will convince us must be understood) we will proceed to consider the subject matter of this article fearless of those problems to which it shall seem to lead us, and undeterred by any "lions in the w ay” to “ eat us up” as it were, in the neces­ sity for an entire destruction of old habits of thought, and the construction of a newer and truer understanding. Accepting the Bible as a store-house of religious truth, more than as a store-house of ecclesiastical and denominational truth, we would expect to find the burden of its message confirming this idea of religion. And upon investigation we are not dis­ appointed. “ God so loved the world,” " H p (that i< » God) was in Christ reconciling the world unto himself.” (It is not the world seeking reconcili­ ation with God.) Or as Paul puts it “ He that hath begun a good work in you will perfect it,” and so on, in many instances. But man having exalted himself in his own esti­ mation has imposed upon himself the initiative of endeavor and the burden of accomplishing the restoration of himself to God, with the inavoidable result that his pseudo or self-deceiving exalta­ tion has debased him from the glory of the divine

intent and depotentialized him by an impossible task that after ages of blood-stained endeavor still remains unaccomplished. Apprehending religion as divine it would appear that it should be perfectly natural and pleasing for man, for the reason that it would be constitu­ tionally harmonious, as against a human religion which cannot avoid being institutionally inharmoni­ ous. Humanly devised religion is an expedient, a misconception from feebleness of grasp of the rela­ tionship which is as a bridge, or link, and in prac­ tice is most artificial and irksome. Being divine and perfectly natural it would ap­ pear as constant and continuous in its operation involving all the being of the man, neither inter­ mittent, spasmodic nor departmental. As also it would exercise itself constrainingly from within, rather than restrainingly from without. Humanly imposed artificiality of accomplishment of religion has retroactively necessitated the cor­ related misunderstanding of artificiality of neces­ sity. It is essentially a tenet of a humanly devised religion that man is essentially sinful, he sins in being born, he dies in and because of sin. To such lengths have men gone from this premise that they have come to think that constitutional and natural goodness was one and the same with legal and conventional badness and even their good­ ness was bad. Therefore all human desires must be represented because they are sinful, and being im­ possible of repression in actual experience, as humanly understood, religion has resolved itself into a nightmare of inefficient artificiality, very far re­ moved from the divine reality that it is. Human religion, popularly, ecclesiastically, denominationally, artificially and theoretically understood has fallen. Man in his thought and practice has differen­ tiated man and matter, and man and God. violat­ ing the law in each of the three directions. If he would begin to be right again, man must let God reveal himself, furnish the divine connection between Himself and Man, and “ take place” as an integral part of The ALL. Since the calamity of broken law came about as first Man in thought and practice had external­ ized God, man must now internalize him in under­ standing, or perhaps we had better say integritize Him. the better to accord with the fact. This great relationship, since it is cosmically true, we shall find is scripturally and poetically declared. I forbear to quote from the mass of scripture declaration because of the theological in­ crement that attaches to it. And from the mass of poetic affirmation for limitation of space. Every­ where and always the sincerest, sublimest under­ standing of man adds its testimony. DIVINE RELIGION is THE DIVINE LAW within the Heart of Being, within the Heart of Man, within the Heart of God.

T he Lord’s Pray er
A s Understood by O n e Rosaecrucian

CZ§^>
OUR FATHER The real I AM behind all personality. The Master Jesus said: “ I and my Father are one." So, also, 1 am one with the Father. O ne manifested point of the Divine Mind focused thru’ this personality, as sunlight is thru a lens. WHICH ART IN HEAVEN Heaven is a condition of being, not a location in space. Again the words of the Master: "The Kingdom of Heaven is within you.” As you attune the vibration of your consciousness, so will you pass thru the different Mansions of your F ather’s house. HOLY BE THY NAME The Lost Word, the source of all manifestation, the Word made flesh. As stated in the Gospel of St. John, “ In the beginning was the Word, and the Word was with God, and the Word was God." Whereby we perceive that the Word is the vibratory manifestation of God.— His Name. THY WILL BE DONE ON EARTH AS IT IS IN HEAVEN The great Cosmic or Divine Mind is infallible. It is only when our objective personality tries to interfere with the working of the Divine Mind that, in the world of outer expression, inharmony becomes manifest. As soon as we learn to let the Cosmic Consciousness express uninterruptedly thru us, harmony will prevail. GIVE US THIS DAY OUR DAILY BREAD "Ask and ye shall receive, knock an d it shall be opened unto you.” The bread of life, the food of the soul, the wisdom and the understanding which gives the soul growth, is ours for the asking, for the taking, if we look for it and ask for it in the right way: not only by way of worldly knowledge, but by attunement, by concentration; thus entering in at the door which leads out to universal truth. FORGIVE OUR DEBTS AS WE FORGIVE OUR DEBTORS "Judge not, that thou be not judged.” Look at our fellow men in all humility, remembering that we are all one with the Father; and as we help them to ascend the planes of conscious­ ness, so also shall we be lifted up. Love one another, which can only come by forgiveness and tolerance. How can we criticize another’s errors, when we have not yet learned to live without erring? "Let him who is without sin cast the first stone.’* LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL May the God Consciousness in me, the still small voice of Conscience, never be silenced by the clamor and discords of daily material life, and may our Conscience be as aguiding star, bright and inviolate, leading us safely thru this worldly maze. FOR THINE IS THE KINGDOM, THE POWER AND THE GLORY By the manifested Word the Kingdoms of God are shown to us, and it is brought to our understanding that all of the power, energy and life force around us comes from, and returns to, the One Source. FOREVER AND EVER In the Divine Mind, the Infinite, there can be nothing finite,— no beginning or ending. AMEN The mystic word, the Amen of all power, the vibrations of which, when correctly said, arouse into mighty action the mystic, Divine forces which attune man with God and God’s creation. The Master Jesus was called “ The Amen” by His disciples, because He personified the mystic power of that word, and others before Jesus were called Amen, and others may attain the power that lies hidden therein. “Dicium. ”

India and the Life of Its Mystics Toda})

By Frater J. D. R., Madras, India
(N ote : H ow easy it is to recogniz e the fact w hen an a u th o r w rites w ith absolute know ledge of his subject. While this a u th o r seems to be som ew hat fam iliar w ith English and A m erican homes and cu sto m ', there is no mistaking the fact that he know s India a n d know s it well.— E ditor.)

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WOULD seem from the very many comments made to me and in my pres­ ence by Americans and Europeans who tour India, that either this country is disappointing because of the conditions as they exist, or that the tourist seeks here that which has been elaborately painted by the imaginations of fiction

writers. “ Where are the things that I have heard about?” is the repeated question. Officially and otherwise everyone connected with the various departmental activities of the British Government here is called upon to confidentially point out the hidden, or out of the way, places where one may find the things reputed to exist in our midst. I dare say that fully seventy-five per cent, of the tourists who come to stay a month or six months in our land leave with disappointment in their hearts. This may be true of other lands, for the tourist, gen­ erally, is one who seeks the pot at the end of the rainbow so far as unusual and anticipated oddities arc concerned. But with those who come to India it is another matter; there is another point to be considered; these tourists not only leave here disappointed, but through holding in their minds the obsession that there must be somewhere the strange and almost impossible things they seek, they overlook, pass by, and ignore, many of India’s grandeurs and much of India’s real life. Through my own interest in mysticism— which probably reveals itself in many of my comments about conditions here— I find that it is this phase of the life of India that attracts the interest of every enthusiastic tourist who reaches our country. I make a distinction between the casual tourist, the man or woman who is simply “ doing the continent and other lands,” those who are guided in their

trips more by the independable suggestions and advice of the tourist agency or railway guide, and who care little where they go so long as they keep moving along; and those, on the other hand, who start out from their native lands filled with en­ thusiasm about the one place they seek, the goal of their journey. The latter, when India is their goal, have left nothing to the advice of guides or to chance. They have in mind a place and a condition, and like an explorer who sacrifies his all to reach the end in mind, they come here demand­ ing that their expectations be fulfilled. In this present article, written solely for those interested in mysticism and gladly contributed to the magazine which will reach in America the most sincere of this class of seekers, I will devote my comments to the mystical side of India; still it will appear, I fear, that after all, I have described only the common, every day, life of India. Why do we— to place myself in the same cate­ gory— expect to find a nation of people whose history and customs of the past were associated with ancient philosophies and religions, living to­ day in a maze of incomprehensible mystery and almost superhuman mysticism? What is there about the private or public life of a student of mysti­ cism— granted that he is a devotee of an ancient mysticism— which would make him different in all outer things than those of other lands? In other words, why do we expect to find in India multitudes of strange characters, living a strange mystical life, performing miracles at every turn, ignoring the material world completely, float­ ing in space at will, controlling all of nature’s forces, giving public demonstrations almost hourly, walking the highways and byways chanting, and in all affairs of home and state absolutely above material law and custom? I cannot answer the

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question and the answers I have received from others indicate that no real reason exists. But such beliefs bring thousands to our land each year, and it is for the benefit of the future thousands who may come with such false ideas that I want to present a very intimate picture of the actual life of our good people of India. It may seem odd to say this to enlightened Americans, but the average tourist reaching our land and having become acquainted with the casual sights of a few days’ trip about the city where one first lands, reveals an interest in mysti­ cism by asking this sort of question: “ Where can I see the Hindoos and their strange ceremonies?’ It seems that the word Hindoo, in foreign lands, is identical with mystic. Yet such is not the case, and Hindoos as a class would have little interest for the students of mysticism. Perhaps the very first point to bear in mind when reaching India is that we still have the various castes in our country despite the many attempts of reformers and the British Government to change this born-in-the-blood custom. In ancient times caste was an arrangement or division of society on the basis of occupation or other arbitrary condi­ tions, and was an hereditary mark or distinction. Caste is not peculiar to India, but in India the dis­ tinctions are best developed. There are four great castes in India,— The Brahmans or Priests, the Warriors, the Husbandmen, and the Serfs. The Brahmans represent the priests of the Hindoo caste, and the word comes from the old AtlanteanSanskrit Brahmana which meant exalted, elevated, attuned with the breath of life and therefore sanctified, not deified. A Brahman has sanctified his life to God and the people under him and is not a god himself in any sense. It is true that while he serves the populace through conducting their ceremonies and performs sacrifices for them, there is a feeling on the part of all others that the Brahmans are chiefs of all created beings and through them come the favors of God and even life itself. Therefore the Brahman is always treated with most profound respect, even by kings. The person of a Brahman is sacred and it is his privi­ lege, if he wishes to enjoy it, tohave immunities and exceptions. But the sincere Brahman follows a strict law of ethics and conduct through life as laid down in their priestly books, and usually he is humble in spirit, asks few favors or immunities and never forces his position upon others. In other words he is neither a poser nor a demi-god. This little understanding will enable us to ap­ preciate some of the incidents of everyday life of the Hindoos and to understand the intimate customs of the peoples of India. Of all the Hindoos I have met in India none was more Europeanized than the late Mr. Satthianadan, M.A., LL.M., professor of philosophy at the Presi­

dency College, Madras. He and his wife were Christians and while he was a high-caste Hindoo, he associated freely with the English at the Presi­ dency and kept in intimate touch with the educated classes of his caste. He said once in a talk to m e : “ The educated classes here claim to be free from the trammels of caste, but there is a glaring incongruity between thoughts and deeds, between public professions and private life. There is still absence of sympathy between the peoples of India.” It was this statement, made to me soon after my apointment to office in India, that led me to try to contact the intimate private life in India. I found it intensely interesting. One of the reasons which prevent free intercourse between the English and the Hindoo is ignorance on the part of the British of the language of India, — I might almost say languages. It is true that certain tests in this regard are required of those who enter public service, but they are rather of an elementary character. Then again the severe criti­ cism that has resulted from seemingly irregular relations between Englishmen and the women of India has made all English gentlemen careful of their visitations to the homes of the educated Hindoo. The pursuit of sport is the only means of close relationship remaining that is free from criticism. If what I say regarding a knowledge of the language of India is true of Englishmen prepared for service here, how much more true it must be of tourists. It is unfortunate that the average tourist cannot carry on any conversation in the vernacular, for it is the most valuable asset that a tourist can have. Attempts have been made to solidify the peoples of India and remove the castes and differences of custom, but the breech has been widened by each attempt. The education of the Hindoo has always been considered as a divine duty of every reformer. But, as Abbe Dubois said in a public statement: “ I believe caste to be the best part of Hindoo legis­ lation, solely owing to which India did not lapse into a state of barbarism, and owing to which she preserved and perfected arts and sciences while other nations remained in the same condition.” It is a curious fact, which Dr. Bhandarkar, the noted educator, noticed and reported to England, that the caste and race spirit seems to increase with the spread of education, which causes the agitators to say with exaggeration,— education has produced a solid Hindoo nationality spreading from the Himal­ ayas to Cape Coranum, and from Kurachi to Chittagong. I might also quote what was publicly spread in England by a Hindoo writer: “ Though it is the policy of our rulers not to interfere in our social and religious matters, it seems to me they do so when they choose. Much in our system which

may appear unreasonable and intolerable cannot be altered without interfering with the very charac­ ter of our social fabric. There is no commoner fad of the hybrid products of English education than their twaddle about the cruelty of caste.” No doubt the faith of the Hindoos is an interest­ ing matter to those of the Occident, and I must say a few words in regard to it. I speak now from observation and from close and intimate contact with the conservative, sincere and devout,— not from reports emanating from the fanatics or extrem­ ists. nor from observing the strange, inconsistent doings of the isolated fakirs. Throughout the country and in all walks of life, the Hindoos are passionately attached to the simple faith and primitive ways of their forefathers. They are prepared to take what a Brahman says as Gospel, and the women, who are the most con­ servative half of the population, exercise the strong­ est possible influence over the men, though the true position in this respect has been obscured and mis­ represented by interested observers whose field has been necessarily limited to the lowest and most degraded classes. The Hindoos are essentially divided into non­ dualists, who believe that nothing has any real, separate, existence from the one God: the seminon-dualists who ascribe to the deity a two-fold aspect, as that there is a supreme spirit as a cause and a material universe as the effect; and the dualists who hold that the human soul and the material world have a distinct existence. To the average mind the close distinctions between these three divisions of faith seem impossible to under­ stand, but to the mystic and to the Rosaecrucian especially, there is a very important and essential difference. We may gather a better picture of the religious life and practices of the conservative Hindoos by taking a peep into their secluded home life,— a picture which tourists never see, which reformers care nothing about, and the writers of fiction find uninteresting except when they contact such home life in the lowest grades. It must be possible for the average American to understand what I wish to say: it may not be so for the average Englishman. Americans are accustomed to look upon their own homes and the homes of ethers, the private home life, as something sacred and to be respected. Therefore when I say that the average Hindoo of the class above the lowest does not throw wide open his doors and his private life to every tourist who passes by, and resents the impolite, inconsider­ ate and insincere questioning of the busy-body tourist, I am sure that Americans will understand me and know why the books on travels through India do not contain true pictures of the Hindoo home life.

From the very hour that home is first thought of by the Hindoo family, the rules of caste are taken into consideration. The site for a home and the style of the home are decided according to caste rules, and the plans are made in auspicious months. As soon as the structure is completed and ready for occupancy, the family enters and with all sacredness proceeds to sanctify the dwelling. Hymns are chanted, saffron, turmeric and sandal are smeared upon the beams, flowers are offered and the edifice is apostrophized according to custom. Now, should an inquiring tourist ask why these things are done the Hindoo might answer: "It is an ancient custom” and permit the tourist to think anything he desires; and the tourist usually thinks—and later reports— that the Hindoos follow blindly the ancient customs and know not why. But you may be sure that the Hindoo and even the youngest member of his family quite appreciate and under­ stand every principle and law involved in the sanctifying of their home. It is done by law,— each sound in the chant, each odor used in in­ censing, each movement of ceremony, each flower selected; and there is the utmost reverence. It is not a superstition with them, for as we shall see, the home means something more than a place to eat and sleep. It is truly the sanctum of their lives on this plane. The house consists of one or more quadrangles with open courtyards, and a blank wall generally offers to the street. The kitchen is the best apartment and combines in some respects the characteristics of a chapel and a cooking place, for in India no part of the house shall be higher than the kitchen, into which no person of a lower caste than the master may enter or even look. The other rooms open upon an inner verandah, in which cows and calves are stabled. There is little furniture, and usually in one room— a large room— are the simple bedsteads, brazen vessels and what­ nots. The rooms are always unpretentious, whole­ somely clean and airy and always suggest a condi­ tion of preparedness for some open, sacred, cere­ mony. The married sons live under the paternal roof and an extra man makes no difference as they all sleep upon the floor. In the centre of one of the quadrangles there is an altar on which grows a shrub of holy basil. This altar is as customary, as common, as necessary as a dining table in a din­ ner room, a bed in a bed room or a stove in a kitchen in American homes. It is usually the first piece of furnishings put into a house by a new owner and the last to be removed. The master of the house is the first to arise in the mornings and he is sure to be up at sunrise to witness the risingsun in the East. He must be cleanly dressed at this time, no matter what other clothes he may wear during the labors of

the day. He must face the rising sun and make salutation to it with the following words,— a trans­ lation which is very accurate indeed: “ Ra-ma, thou givest all good things: Who but thyself deliverance brings? Thee with one voice we all adore, Ah! let me praise thee more and more.” Then he returns to the privacy of the room of toilet and rinses his mouth, cleansing the teeth with a particular piece of fibre never to be used again, then bathes, being sure to wipe the feet with a special oil that they may be absolutely clean, and with the clean body again prays and makes oblations to the sun, followed by affixing upon his clean body the signs of his caste (marks in the hair or upon the forehead and a secret mark, hard to notice, over his heart) and last of all makes salutations to the north, south, and west, using this sacred text from the Sanskrit: “ Hail earth and sky and heaven, hail kindly light, Illuminator of our purblind sight." Just before the midday meals there are more ablutions, prayers and offerings, and then the male members sit on the floor and eat their grain and rice with pickles or condiments, from plates of plantain or other leaves. Food is eaten with the hand, and water is poured into the mouth in a manner so that neither the fluid nor the vessel touch the lips. There are prayers again at sup­ per time, which comes at sun-down in the simple, healthy life of the Indian villager. They do not go to temples for services as we go to churches, but worship is performed daily by the official priest, just as Mass is served in the Roman churches. As for the females,— well it suffices if they worship their husbands, which is, actually, their duty; and they are pretty well occupied with bearing and rearing children and with their domestic duties. They are probably not inferior in domestic virtues to any in the world. The wives are hard at work all day, and in the cultivating classes, help in the fields. At night when the lamps are lighted, she makes obeisance to the God of fire, saying: “ This flame proceeds from God above, This lamp is lit by heavenly love. So praise we when each night begins The flame which burns away our sins.” In the lower castes of course, where the worship is rather demonolatry or animism, the daily ritual amounts to little more than salutations to the sun at sun-rise and to the lamp at night. Only the Hindoos of the lower castes dare to eat meat and drink liquor. Temperance, like tolerance, is a distinct characteristic of the Hindoo, and in both respects they are an example to the nations of Europe.

In general the Hindoo home is founded on relig­ ious principles, the father is guardian, preceptor and patriarch; the women are protected by their male relations. It is a mistake to think of the Hindoo’s wife as a drudge. While nothing in the house is done without her advice, permission and help, she is always cheerful and is not worse off than her sister in a similar grade in other parts of the world. Not only do all Hindoos consider it a duty and a pleasure to help all their poorer relations, but they make it a practice to help pauper scholars. The average household motto in India, like the “ God bless our home” of America, is,— “ Charity our household divinity.” The general treatment of the women and the marriage customs must be spoken of also, for these are the most criticized, leading to many attempts at reforms, simply because strangers, even the English, do not understand these customs. In the first place in almost all of India the women wear no veils and do not live in seclusion at all. They freely move and have their being as cheerfully as the men. In the larger cities, where the tourists abound, the women wear veils and keep themselves in seclusion for very obvious and quite annoying reasons. Girls are, by precept, instruction and example, along with strict discipline, taught a high ideal of womanhood. There is no such thing as oppression of the women. They are permitted to make pilgrimages, visit relatives, consult shop-keepers and even call upon or be attended by male physicians. This, you will see, is quite different from what some claim for the lives of the women of India. But the marriage customs are perhaps more diffi­ cult to present to occidental minds. Much has been said about the custom of "infant marriages.” I welcome this opportunity to speak truthfully about it. Perverse as such a practice appears to be, its moral and social consequences have not been as disastrous as reformers pretend. In the first place the average foreigner is unable to understand the sacramental and mystical conception of marriage as a binding tie for this life and the life hereafter. The Hindoo marriage system provides every woman with a husband, and every man with a wife. Now, it is argued that in Bengal, where the marriage customs are most strict, twenty-one per cent, of the women, married when children, are now widows, whereas in England only about ten per cent, of the women are widows. But, in England and France there are twice as many unmarried women as there are in India. That fact, too, must be taken into consideration. It must be remembered that no culminating act occurs between the couples married, during infancy. The marriage ceremony is only an irrevocable betrothal. Where women mature early in life they

must marry early in life. In England women mature at forty, but please note that women mature in India at twenty-eight on the average. Is this considered by the reformers of the Indian marriage customs? When climate and length of life are taken into consideration, the women of India do not enter into marriage life under circumstances much different than one would expect. Not until after puberty is the marriage actually entered into. Furthermore it must be understood that the instincts of the Hindoo are monogamous and he rarely takes a second wife unless there be no male issue by the first wife, when the necessity of hav­ ing a son perform the father’s funeral service renders religiously obligatory either a second wife or an adopted son, and even the latter method is more often preferred to a second marriage. The marriage ceremonies are long, complex and costly, with eating and drinking, and presents are not wanting. The question is asked and answered, but the garments are tied together in place of the presentation of a ring. Rice is thrown over the newly wedded, hymns, feasting and processions follow and the bride re­ turns to her parents’ house to await the arrival of womanhood. Wines are not used and the

eating is strictly vegetarian. These marriages turn out happily in more cases than they do in England and America. Thus have I presented a few of the intimate and private concerns of Hindoo life. One may easily discern in the minds of such peoples the prepared­ ness for mystical truths and real knowledge of nature and nature’s laws. Is it strange, then, that among the Hindoos there should be those who have been awakened or illuminated and who devote their lives to private or conservative teaching and prac­ ticing of those divine, mystical principles which they believe to be supernaturally revealed to them? Yet, these real mystics are not the fakirs of India; they are not the magicians and tricksters who make shows for tourists or entertain the novelists. They cannot be found on the highways nor in the artifi­ cial ruins of ancient temples. They are to be found only among the real workers for m an’s redemption, — the inspired, unselfish, sincere workers of the secret brotherhood. Of that brotherhood I need say nothing, for no doubt those who will read this presentation of mine are familiar with that brother­ hood and know well to what I refer. May the Peace of the Hindoo threshold, the joy of the rising sun, the calm of the western horizon and the love of God abide with you in your studies.

T ke Hidden Kingd om
[Written especially for this issue]

“Dictum ”
Water: — Child of the mist, of seas a part; Thou didst arise From out the very ocean’s heart, In different guise. Of Spirit and Water wert thou made On Psyche’s plane. All the elements thy commands obeyed: Rule thou again!
* * *

Child of the air, thy wings unfurl, And learn to soar From the gates of dawn to clouds of pearl For evermore. There is no death,— for thou art born Of the Breath of Life. Down the path of the Sun, on the wings of the morn. Depart from strife.
¥ *

Earth:— Child of the Earth, unloose thy bonds, And claim thy throne; Thou hast toiled without rest thru countless aeons Building thy home. Thou hast taken the cell, and the crystal clear. An abode to raise: But hast prisoned thyself with the fetters of fear In this earthy maze.

Fire: — Child of the flame, a message I bring: The Sun is risen! His rays a rainbow bridge do fling From Earth to Heaven. Put on thy Crown, and tread the path Of the Myslic W ay; And thou’lt reach thy Kingdom at the last. Come, blessed day!

A Scientific Achievement Typically Rosaecrucian
(N o te : O ur m em bers will be glad to read how one scientist, a man associated w ith some of the largest scientific industries and m ovem ents, fo und our principles and teachings of help to him in attaining a great result. H e tells us in his o w n simple a n d hum ble a ttitu d e w hy w e should be h a p p y in the privilege of stu dying in this R osaecrucian O rde r.— E ditor.)

During the past six months the scientific world was deeply interested by the wide-spread newspaper reports and accounts of a startling invention made by Jules H. Stean, Ph. D., a Frenchman, born in Alsace-Lorraine, but now residing in America and a Master of one of our Rosaecrucian Lodges in the New England States. This invention— not an accidental discovery, but an evolved idea-—permits man to make the human body, or the body of any animal, transparent, so that one may see into and through the body and see all the parts, the complete structure and the minute details, without dissection and without using the X-Ray. The newspapers announced the invention as: “ Wonderful fluid makes all things transparent— To revolutionize the study of Anatomy.” Of course, when the early reports reached our head­ quarters in California we wrote to the Brother to send us details of his very important contribution to science. The following reply was received and we publish it in detail for the benefit of our mem­ bers and those who are using our principles in scientific research: “ Some time ago while sitting before my micro­ scope in my laboratory, a drop of cedar oil fell on a piece of paper, instantly making it trans­ parent. It was this which finally brought about the evolution of the X-Ray fluid for injection into the veins of animal bodies. The action of that drop of oil, insignificant as it was and so familiar to everyone, caused me to think of the simplicity of certain of nature’s laws. We are taught as Rosaecrucians not to overlook the very simple laws, the fundamental principles and the common manifestations of nature which we contact at every turn of our earthly existence. And so, as I looked upon the transparent spot on the paper I asked this question: “ Why does the paper become transparent by the application of oils or other volatile m atters?” Then I recalled certain funda­ mental laws and principles and began an analysis of causes. I recalled all that I had been taught regarding the composition of matter. Before my mind passed all the great principles regarding the elementary form of each cell of living matter, the nature of its manifestations, the vibratory condi­ tion of each electron, atom and molecule. I examined and restudied the composition of the oil from the same viewpoint. You will understand

how all the principles taught in our early degrees in the Lodges would make plain to any of our members the relation between the drop of oil and the piece of paper, between the composition of one form of matter and another and what would affect each of them. I must have reasoned much like the old alchemists reasoned when they were prepar­ ing to transmute one form of matter into another. “ Finding certain principles to begin my experi­ ments with, I began to evolve the idea that was in my mind,— the making transparent of all matter, especially animal tissues, with some fluid. Step by step I tested each principle, proved each law I had been taught and cast aside all scientific theories that could not be demonstrated or proven, dis­ covered some new principles and from these again evolved and demonstrated other principles. “ After many and long days of research and ex­ perimentation I finally succeeded in perfecting this fluid which has been called an X-Ray Fluid. During my days of research I would stop and rest at periods and permit inspiration and subjective attunement to refresh me and help me. My labora­ tory was like an oriental chapel, with the soft weird music of the ancients coming from a special phono­ graph for that purpose, while oriental, mystic in­ cense burned on my little altar. When newspaper men called to see me later and entered the labora­ tory they were as deeply impressed with the oriental atmosphere and music of my laboratory as they were with the Fluid,— much to my pleasure and satisfaction. It was, possibly, something new to them, and I explained to the representative of the Boston Post, especially, how certain kinds of music, certain definite notes and sounds, along with the proper incense, had certain definite effects upon the sympathetic nervous system, and how I derived from these effects the equivalent of long rests and good sleep. I even explained why I had certain colored lights burning in my dimly lighted labora­ tory, but of course the public will not understand afl this as will our Rosaecrucian Brothers and Sisters. “ To return to the Fluid: W hat I have perfected is a fluid which will penetrate every animal bone and tissue as well as vegetable fibre, such as flow­ ers, leaves and even wood to the thickness of one inch, showing in a wonderful picture the inner composition of all matter and at the same time act­ ing as a preservative, without destroying the ele­ ments at all. If the specimens are removed from

the fluid or the fluid is permitted to drain from or is taken from any specimen, the specimen will return to its original state. That, in brief, is what the fluid will do. The fluid is not expensive and the chief chemicals used are exported from Germany and were not obtainable in large quanti­ ties until after the armistice was signed. Even the degree of transparency can be controlled. When the fluid is injected into the blood vessels of a body, using certain additional stains to reach certain parts of the body, the whole body becomes transparent so that one may look through the body and see every organ, every vessel and nerve and even the bones. Perhaps the greatest use for this fluid will be in the immediate application of it to the study of embryological specimens so that the changes in the growth of the embryo of various species can be studied at such intervals as will exactly show changes occurring in the process of nature’s evolution in animal life. No incisions with the knife are necessary, therefore no part need be destroyed. For the students of anatomy this means much. Museums will now be able to place on tables for permanent study a complete corpse or parts of bodies permanently preserved with this fluid so that students may study the bodies and parts from natural specimens instead of from wax figures which give only an incomplete and artificial picture. “ This is the history of the X-Ray Fluid in short. It shows how an insignificant thing like a drop of oil can lead to greater things when properly observed with the eye of understanding and the mind of proper thinking. First must come observa­ tion, then the proper thought and then,— the realiza­ tion of that thought. The proper thought and un­ derstanding must always precede reasoning, but not all are so fortunate as our R.C. members in knowing how to observe, how to understand and how to think. How many startling, new thoughts are contained, for instance, in each one of our Temple lectures of the various degrees! They are

like good seed in a healthy soil. It is not surprising then, that the professional man and the scientific man especially admire and love our Order and its teachings, far more than the lay man, yet even the lay man may question this. But, the professional and scientific man usually has studied for many years, spending many thousands of dollars without ever knowing the actual basis for many of the theories given him, without having any of the most fundamental laws and principles demonstrated or proven, and therefore he more greatly appreciates the revelations made to him in even the first de­ grees. By coming into our Order and receiving our teachings he is surprised to find a few of the theories he was taught being re-taught to him in a more convincing and understandable manner, along with a never-ending list of new facts and principles, a knowledge of things never dreamed of by him. And, what often surprises him most is to find those things which were taught to him in universities as theories, now being demonstrated to him as actual laws, while others are proven to be false and mis­ leading. This soon makes apparent to the scientific mind the Rosacrucian maxim,— “ Do not teach that which cannot be easily or perfectly demon­ strated.” There are no indefinite statements, and all old and new principles are either proven or cast aside. The investigations and constant re­ search work in their own laboratories make the teachings of the Rosaecrucians an independent science, and I have found the Order ever watchful not to let the members go astray in the ocean of misunderstanding and false conception. If profes­ sional and scientific men can find this value in the Order, how much greater must be, or can be, the value which the student, the seeker and the sincere investigator, may place upon our teachings. "In closing I wish to say that it is a great privi­ lege, indeed, to belong to such a remarkable school of learning as the A.M.O.R.C.” Dr. Jules H. Stean. July 6th, 1920.

®rutlj mill make us free only mltett untrutlj has lust its pouter to fasriuate anh enslaoe us.
— IJrn frn tiitB X I I .

T ke Cosmic Pilgrim
Episode Number Two

o
(N o te : No article w hich w e have published in several years has been praised so m uch as the first article of T h e Cosmic Pilgrim, w hich a p p e a re d in the May 1920 issue. T h e ch arac te rs in this s tory are those in troduced in the s to ry A Thousand Years of Yesterdays, and the present s to ry is really a sequel to it. A ve ry valuable lesson, in fact several of th em — are hidden betw een the lines of the story w hich follows here.— E dito r.)

1LLIAM called at the home of Ruth a few days after their evening at the Opera and he came especially hopeful that Ruth would not wish to go any­ where for the evening. To spend one quiet, uninterrupted evening with her, in her home, perhaps in one secluded room of the home, now appealed to him as the most fascinating adventure of his life, aside from the mysterious experiences he had con­ tacted in the past two weeks. Here he was, the man who a few weeks ago would have found a dozen excuses for not being able to visit the home of Ruth, who would have laughed at the idea of finding any pleasure in talk­ ing for more than five minutes with one who was not all business, — now really anxious about and delighted with the opportunity to be alone with Ruth for several hours. But then, William was not visiting Ruth merely to enjoy her company. The consciousness of her delightful presence was not an objectivity with William as yet. He saw in her an unusual person­ ality which brought into his life a newly awakened interest, purely intellectual and psychic. He was simply charmed with the manner in which Ruth succeeded in expressing his own tangled thoughts and at the same time revealed to him certain laws and principles which were new and fascinating to him. The moment they met in the spacious reception hall, each knew that the other was eager to con­ tinue the conversation and experiments of the last meeting. “Do let us spend the evening in the library at the fireside, talking; unless you have some other plans?” With such frank expression of her desires and yet polite offer to agree to any other suggestion, Ruth diplomatically opened the way for William to show his enthusiasm for an evening at the fire­ side. Seated on either side of the great hearth, in separate, large enveloping chairs, no other light

illuminating the very large room but the blue and yellow flames of the logs, there was every opportunity for the imagination and the mind of the soul to create and recall. Leaving the cold wintry air and entering this warm room, nestling comfortably in such chairs, relaxing in the soft light, every cell tingling with anticipation of a most enjoyable evening, the atmosphere delicately charged with a perfume which spelled feminine magnetism to his mind, William was truly intoxicated with the charm and subtle power that surrounded him. “ Where shall we begin?” was the first question he could ask after many minutes of silence. “ Suppose you tell me, in your own words, just what you saw or realized in your strange experience at the Opera. After that, I will explain what came to me.” “ But nothing came to me; I was there,— that is, I went to the place instead of having anything come to me. That is what seems so strange to me. I have always heard that mediums or mystics or those who profess clairvoyant abilities, have im­ pressions or messages or ideas come to them. But, in this case. I went to the thing itself. I cannot find words to explain just what I mean.” “ You are doing very well, Mr. Rollins.” ventured Ruth, hoping to encourage him to be very precise in his explanations. “Well, it will probably take longer to explain than it took in actual time to occur. You remember we agreed to sit in silence for a few minutes. I do not remember whether you said you were going to help me in some experiment or not, but I am sure, now, that you did help me. 1 do not remember what I did at the beginning of the experiment, except to take my mind from the music, from the place where we were, from you, from even myself.” “ Your experience shows that you succeeded very well in a most stupendous task at the very start,” Ruth suggested with a smile and a little twinkle in her eye which William did not notice or he might have felt that there was a note of sarcasm in her statement.
Page S i .i t y - s c r , it

“ Yes,” William went on, “ yes,— I did succeed well in eliminating myself, although 1 suppose it is not complimentary to say that I also succeeded in eliminating you from my mind. However, my last worldly thoughts, so to speak, were that I was quite easy in position, very comfortable and really sleepy. Yet I did not sleep, for I knew all the time that I was there in a chair,— that is, that some part of me was heavily seated in a chair that was comfortable. Then I seemed to have something white float out from my body in front of me and before I could realize its shape, form or nature, my mind was with that thing, part of it, and there­ fore floating also. With this came a sense of moving rapidly through space which was dark close by, but I could see a great horizon or plane of white light in the distance. I approached this very rapidly, knowing that it was not approaching me. Soon the darkness around me was giving way to a soft light like early dawn and I could distinguish partly beneath me and around me, hills and trees and some lakes of water. Then I knew I was passing over the open country. I came nearer and nearer to the lighted place and saw that it was part of some wild country and that 1 had emerged from a night-time of another part of the country. But I had no time to think or reason, in fact, no desire or perhaps no ability to do so. I have experienced that peculiarity before. “ Then I was in the center of some land where the sun was shining. Before me and slightly be­ neath me I could see hills and valleys tinted with green and with what afterwards proved to be snow. Then I saw great plains and hills of sand or gravel and finally I saw that these were spotted with Indian tents. I saw the gaily colored, decor­ ated figures of the Indians moving about, and there were some horses standing at a rail not far from a group of the tents. I seemed to be lowering, or rather dropping nearer to the earth until I was about twenty feet above the heads of the Indians. The sunlight was from a setting sun and it was becoming more orange in color every minute. I did not recognize what part of the country I was in, but of course it must have been in the United States and far west to permit of my seeing a sun­ set when it was evening in New York. “ I passed around a great hill or mountain peak and came upon the scene of a camp of white men. They too had tents and covered wagons and there were several old and crudely built huts. There was little snow to be seen except on the peak of the mountain. There seemed to be many trees not far away, as though a great wood was just beyond, the trees bearing leaves, and I noted other shrubbery which surprised me, it being winter time. As I approached the groups of men and women I was startled or rather shocked, in a physical sense, every few moments by some sud­ den explosive noise not far away, and after this

had occured a number of times. I tried to see the cause of the explosion. Then 1 saw that at various points of the hill and near the wood were men heavily dressed in hunting clothes who were shooting. I listened for the explosions again and saw that my self, my what-ever-it-was that was floating about, was shocked each time the gun exploded. I wondered why it should have such an effect on me, for it was as though I received an electrical shock which made every nerve and part of my body, or my self, tremble. Approach­ ing one of the gunners I saw that he did not notice me, and as he exploded his gun again I found that the shock I received came not from the gun, but from some point above me. I looked upward into space. And there,— in many parts of the atmosphere, were balls of violet light explod­ ing at intervals, and each time one of them explod­ ed, I was shocked. I watched the gunners and noted that when they exploded their guns there was a fraction of a second between the explosion of the gun and the sudden appearance of a ball of violet light in the air. 1 wanted to reason it out, but again, I could not. Instead, a sort of intuition came to my rescue and told me, im­ pressed me, with what it was. “ Each time the bullet left one of the guns it was directed toward a bird in the air. These birds were small, very small, in fact so small that I had to float up higher in the air to see them, yet the ball of violet light that appeared near each bird was much larger than the bird. The impres­ sion I received was that the bullet hit the bird and a ball of light resulted. Before I could reason this. I knew instinctively what was happening. When a bullet actually hit a bird and killed it, there would shoot out of the bird, violently, the ball of violet light. The ball would float into space, enlarging all the while but become less dense, until it passed off into a cloud of invisible vapor. “ Some birds were not hit and others were struck slichtlv, so that they simply fell to the ground fighting hard to fly away. The whole atmosphere was being filled with the vapor of dissolving violet balls and there seemed to be a tenseness, an agony and pain, pervading the space in which I was floating. “ I dropped again to where the men and women were standing and seated about some long tables. I went as close as I thought I dared to go, for although none seemed to see me, I was fearful lest I might make myself known. Then I noticed that you were floating close to me and watching also. I had not seen you before.” “ Yes, I was near you all the time and took much interest in your passing up and down to note the bursting of the violet balls of light." “ But. you too, seemed to be bathed in a violet haze of some kind, though of course it did not dis­ solve, but remained a composite, definite form.

This did not surprise me then, but I will certainly ask you some questions about it later. “As I approached the table I saw that every few minutes a ball of violet light would rise from the hands of one of the men seated at the table. Not hearing the explosion of any gun there, but still feeling the shocks from the sudden appearances of the balls of light, I stepped very close to the table. A few minutes study of what was going on there, in that beautiful country, in that golden sun-light, fast turning a beautiful red, as though the whole world was bathed in the glory of gold and roses, caused me to shudder, to feel faint and to raise my arms in some sort of protest. I wanted to shout, or send forth some violent fire from my abdomen toward the men, and I do not know what I would have done, if you had not suddenly reached out and taken hold of my hands and pulled them down to my sides and whispered: ‘Peace! Thou shalt not judge, neither condemn, for they know not; rather should we teach and save them from the sin of ignorance.’ ” “ Oh! Then you did hear my words and you have not forgotten them. I am so g la d ! ” “ Forget? Why, I shall never forget the words and I shall always be mindful of the injunction. It was a lesson, a ‘sermon on the mount' if there ever was one, and in such circumstances! I have often been hasty in judging others, and often too quick in condemning, but never again.” “ And,” continued Ruth, “ please tell me, now, exactly what you saw the men doing. Did you really comprehend their work, that is, what it was they were, doing in their ignorance?” “Realize it? Why, since that night I have real­ ized it every hour of the day. Each time I look at the women who pass by on the street, each time I see them pass my office door, each one of the young women who come into our offices before me, I realize the terrible sight I witnessed. I have talked it over with my dear old mother until she believes I have become a fanatical reformer in the matter of woman’s dress. I want to preach about it,— yes, you may smile at me wanting to preach, I who have laughed at preachers,— but I want to do something to stop this terrible thing, something even more than you did there on that mountain top. You may have taught the thirty or forty men and women there a great lesson which they will never forget, but I want to teach the same lesson to millions of otheTs. “ I saw well what was being done. The little birds who had been crippled or slightly shocked by the bullets, but still breathed the breath of life, throbbing with joy and warmth in their breasts, were being roughly held in the hands of the men while they took sharp knives and cut the vessels of their little throats, shutting off suddenly the pro­ testing chirp, the agonizing cry. of the most inno­ cent of God’s creatures. And then—oh! it’s so

horrible— these men would open part of the bird’s abdomen and while the blood of the bird was still warm, would tear out the organs and internal parts and stuff that coarse, dried grass inside the body and with vulgar stitches sew up the flesh of the abdomen again, stick needles into the eyes of the birds to cause them to be widened and more black by the puncture, and at the same moment they completed their rapid cruelty the ball of violet light which had formed around the warm body of the pretty bird would explode into fire and mist. “ I have always thought that women were God’s personified ideals of gentleness and kindness. But to see those women there watch each man as he did his cruel work and then reach out their hands for the lifeless bird, examine it carefully for size and color and then attach wires to their feet and oress the whole body into certain shapes to appear life-like,— was a terrible shock to me. “ And all this that women might have pretty birds for their hats! With what abandonment of all of God’s given charms those women would take some of those birds, still warm in bodv. still gasping for breath, and tear out their feathers because they were not the kind to use as preserved birds, made me want to protest. Even the barbarians of the wildest country do not adorn themselves with decorations from animals killed as willfully and uselessly as that. “ And when that one woman, with an attempt at playfulness, picked up one of the birds whose throat had just been severed, and placed it art­ lessly on her rough felt hat for a few minutes while she posed as a ‘society lady,’ I felt myself grow faint; for down her cheek and hand there trailed streams of warm blood from the little body that had a few minutes before passed near myself and flapped its wings in the warm, radiating light that came from me. “ Then it was that you stepped close to her, and from your violet light there went forth a great separate body of light like a duplicate of yourself. The woman saw the light and so did the others, and I stood transfixed at the sight. Then the body that you had sent forth rose before them and stood upright, while the right hand of that body reached out and brought down from the air a bird which passed, and you held it, or rather it sat upon, that right hand. They all gazed in wonder. To them, as to me, it appeared like a miracle, while of course 1 knew who you were and they did not. You were draped in white and must have looked like an angel to them. The bird chirped and seemed not afraid in your hand, and then you pointed your left hand right at the man who had just dropped a dying bird to the table and said, so sweetly, so commandingly: ‘Freely hath God given life and God alone shall have the life which He hath given and let the blood of none of God’s creatures be upon thy flesh, nor thy heart, lest thy soul be bathed

in crimson stain from the wrath of God’s omnipqr tent laws. The blood of the least of God’s creatures shall mark thee if it is drawn from the body which is not thine but God’s. Oh. sinful ones, this bird is God’s harbinger of peace, of love, of freedom from thy earthly shackles. Yet its beauty is thy undoing, vain woman, and thy dam ­ nation, greedful man. It has caused thee no harm, but it has tempted thee. Powerful in thy will to deny the temptations of men, man falls from God’s image to the image of the great destroyer; and strong in thy sweetness, gentleness and tenderness, woman sinks to the lowest passions of beasts and reptiles that she may adorn herself, even with the blood of this little body, until the stain tints her cheeks with the fire of the crucible and scars her hand with the mark that will haunt and terrorize forever.’ “ And, as the men dropped to their knees and cast off their hats, the woman looked at her hand, and passed it over her blood-stained face; and when she saw the stain that was on her, she too dropped to her knees and knew the meaning of your words. The little bird passed on into space chirping merrily and you came to my side, with­ drawing to yourself again the body you had sent forth, and they no longer saw you. “ As you and I passed away from the scene I looked back and saw that already they had started several little holes in the clay of the mountain side and were burying there, with the utmost reverence, the great number of birds they had slain and pre­ pared for the world’s markets of the East. "Did I realize all that had happened? I who had always thought that in business, the end justifies the means. The millinery business, the big business end of it, had always appealed to me and I cherished the idea at one time of controlling the market of rare and beautiful feathers, and if any­ one had spoken to me about the sentiment attached to the wearing of feathers or of destroying young lives to secure them I would have laughed and said: ‘there can be no sentiment in business.’ But there has come a change in me, and no woman of my acquaintance will remain in my presence or find an opportunity to deal with me if she is one who fosters the cruelty that I saw on that hill. But, tell me, just what was the connection of the ball of light with the little birds?”

“ That, Mr. Rollins,— cannot 1 say William, in these talks which lead us into such intimate m at­ ters?— was the essence of the soul of each bird being suddenly and violently released from the body of the bird at a premature time, causing the soulessence to be thrown into the cosmic space when it was not prepared to do so and when it still had a mission to perform, a time to complete, a some­ thing to evolve, before being so released. Therein is the greater crime in such cruelty." “ And, where were we,— that is, what country or part of the country was this where such things occur?” “ We had reached the mountains of Arizona and were near the great Apache Trail where the various Eastern feather and millinery markets have their own bird hunters at certain times of the year. Those men and women were engaged in a com­ mercial pursuit. William, one of those pursuits which embraced all there was to your world a few weeks ago. Oh! I do not mean to hurt with my words, but cannot you see, your redemption from that world means that you must become a mis­ sionary to save others, hence your inner desire to preach the lesson you learned,— the lesson you found in the hills where there were birds in the air and flowers in the field, where all nature was as beautiful as God made it, with only one de­ structive element,— m an’s own willful selfishness." “ And have you any suggestions to make as to how I may better fulfil that mission?” “Yes. First keep up your personal comments to all whom you contact, and secondly, with your money and moral support help such societies as the National Association of Audubon Societies for the Protection of Wild Birds and Animals, whose headquarters are right here in New York. Come now, let us make another test of the laws we have been learning and take a journey together where peace and harmony, love and kindness com­ pensate for where it is not in this world of good and evil. We will journey far this time and let our souls commune again as they seem to want to do, William,— a soul communion that means,— well, the unity of all that God decreed.” (To be continued with the 3d Episode in our next issue.)

Amenhotp IV.
By Shem-Su-Ra

S. AT this season the anniversary of the Amenhotp IV was descended on his mother’s transition of our Beloved Founder and side from a Syrian family. It may have been for Master, Amenhotp IV takes place (July this reason, or it may have been because Syria was 24) it might be well that we become under Egyptian yoke for the greater part of his a little more acquainted with him. reign, or it may have been because of a combina­ Some day there may appear in these tion of causes, that his God, Aton, is identified pages a more complete history and a with the Syrian Adon and the Hebrew Adonai. more lengthy exposition of the teach­ Egypt still had during the period of the 18th ings of our first Supreme Master. To those Brothers century many cults and religions. Nearly every and Sisters who wish to know more about him, his city and home had its own particular god. For life by Arthur E. P. Weigall, entitled “The Life and the most part there was a different name used for Times of Akhnaton” is especially recommended. the same attribute, and yet as in the case of the But whether one reads of him in this source or any God-worshiping Christians and Allah-worshiping other source it is absolutely necessary to keep in Mohammedans, there was the greatest rivalry and mind the laws we have learned, no matter what even enmity between those who gave a different degree we may be in, and we can see for ourselves name to gods having almost the same attributes. that those very laws must have been known by the Such was the rivalry between Ra-Horakte and Ancient Egyptians. Amon-Ra. Both were the supreme god, whose Amenhotp IV was one of the later of the 18th manifestation is the sun. From Horakte is de­ Dynasty Pharaohs of Egypt. This dynasty built up rived Heracles who had his twelve labors; this is a mighty empire extending to the Euphrates, and the sun of the months and zodiacal processions, including all of Palestine and much of Syria while Amon-Ra is the daily sun that gave light and within its limits. Whenever a kingdom becomes an heat and helped the crops. And yet their attributes empire and includes strange peoples within its on the whole were identical. yoke, the languages, customs and religions are all But Amenhotp believed in a God of whom no affected. Either the conqueror tries to destroy the graven image could be made, a God who was uni­ gods of the subjected people or else identifies their versal, infinite and omnipresent, a God who was not deities with his own. Or else some attribute that a deified man or animal, a God whose power was is given to a god, particularly the supreme god of unlimited and who was the ruler and creator of the conquered that did not belong to the god of everything, yet a God of Love who dwelt in the the conqueror, is henceforth also given to the victor’s hearts of mankind, a Loving Father, a God of god. So it was with the God of Amenhotp, to a Peace and Mercy. very great extent. This God has been called Aton, identified as Amenhotp IV., the son of Amenhotp III and aforementioned with the Syrian Adon, or Lord. grandson of Thotmes IV was born in 1378 B. C. But Aton in Egyptian meant disk, and Amenhotp and crowned as Pharaoh in 1367 B. C. (See article and his followers have been called disk-worshipers. in January 1916 Rosae Crucis.) During his The only representation of this God was the solar father’s reign there had been a revolution in the disk which gave out rays that were represented as arts and sciences in Egypt and many great temples ending in hands. These were the guiding hands, were built. This movement was continued in the the hands that raised the humble and pious. son’s reign and went along with the new religious Yet not Aton, but “ The Heat-Which-is-in-Aton,” movement. and later “ The Effulgence-Which-Is-In-Aton” was

the God of Amenhotp who changed his name from Amenhotp or “ The Peace of Amon" to Akhnaton (sometimes Khunaton) which means “ Aton is satisfied,” and indicated Amenhotp’s conversion and conviction. This Aton, as his God will be called, was identified with Ra-Horakte, as rather Ra-Horakte was a manifestation of the God of Amenhotp. And was there ever a God with such a scientific aspect? When we consider that the sun is the source of all our power, that his rays support life on this earth, that every form of energy is derived from the sun, surely the sun is a manifestation of the deity. Again let us remember that not the sun or the solar disk but the “ Effulgence-which-is-in-Aton” was the God of Amenhotp, we have here the First Cause, an actual cause, as God. For it is not the sun or solar disc which gives us all our blessings but that power or element behind the sun, which is manifested in the sun, but which we ourselves can not see, except that that very Thing is in ourselves; in our own hearts we have a God, a God whose “ works are manifold” , who protects all of us, a God of love and power. And Amenhotp lived this religion. Under no other Pharaoh, aye, under no Christian ruler wrerc mercy and love and kindness practiced more. Even when some of his subjects revolted he refused to slay. Every virtue preached by all the Teachers were practiced by this Pharaoh. Tire only possible charge against him was his persecution of the fol­ lowers of Amen-Ra. Yet, even in this case, it was not the followers that were persecuted; their persons were inviolate as that of the most faithful followers of the Pharaoh. But idols and images and the name of Amen-Ra were destroyed or obliterated. Yet when the successor of Amenhotp or Akhnaton restored the worship of Amen-Ra he restored but the name and gave to this god those attributes which were first given to the Aton. To Amenhotp IV credit is due for first introduc­ ing a pure monotheism into Egypt, a monotheism as pure as any that has been established since. To him credit is due for having given to the Egyptians a God to whom they all could look up instead of a god that could be overcome by charms and magic. He is the first real iconoclast on record, and even then never did he persecute the followers of rival beliefs but only tried to destroy what were to him false and dangerous ideas and practices. It is in the sublime hymns of our Founder that his conception of God and his feeling toward that God are best illustrated, and that we may all have a copy of those hymns, two that have been brought to light are printed here. If more should be dis­ covered they also will be printed for the benefit of our Members, excepting such hymns as may be used in the rituals.

These two were discovered at Tel-Amarna where Amenhotp built his famous temple and city. The first is entitled or called “ The Great Royal Hymn to Aton.” The second is a hymn used in the ritual. GREAT ROYAL HYMN TO ATON (Universal Splendor and Power of Aton) “ Thy dawning is beautiful in the horizon of heaven, 0 living Aton, Beginning of life! When Thou risest in the eastern horizon of heaven Thou fillest every land with Thy beauty; For Thou art beautiful, great, flittering, high over the earth; Thy rays, they encompass the lands, even all Thou hast made. Thou art Ra, and Thou hast carried them all away captive; Thou bindest them by Thy love. Though Thou art afar. Thy rays are on earth; Though Thou art on high. Thy footprints are the day. (Night) When Thou settest in the western horizon of heaven, The world is in darkness like the dead. Men sleep in their chambers, Their heads are wrapped up, Their nostrils stopped, and none seeth the other. Stolen are all their things that are under their heads, While they know it not. Every lion cometh forth from his den. All serpents, they sting. Darkness reigns, The world is in silence: He that made them has gone to rest in His horizon. (Day and Man) Bright is the earth, when Thou risest in the horizon, When Thou shinest as Aton by day. The darkness is banished When Thou sendest forth Thy rays; The two lands (of Egypt) are in daily festivity, Awake and standing upon their feet, For Thou hast raised them up. Their limbs bathed, they take their clothing, Their arms uplifted in adoration to Thy dawning. Then in all the world they do their work. (Day and the Animals and Plants) All cattle rest upon the herbage, AH trees and plants flourish; The birds flutter in their marshes. Their wings uplifted in adoration to Thee. All the sheep dance upon their feet, All winged things fly. They live when Thou hast shone upon them.

(Day and the Waters) The barques sail up-slream and down-stream alike. Every highway is open because Thou hast dawned. The fish in the river leap up before Thee, And Thy rays are in the midst of the great sea. (Creation of Man) Thou art He who createst the man-child in woman, Who makest seed in man, Who giveth life to the son in the body of his mother, A nurse (even) in the womb. Who givest breath to animate every one that He maketh. When he cometh forth from the body On the day of his birth, Thou openest his mouth in speech, Thou suppliest his necessities. (Creation of Animals) When the chicken crieth in the egg-shell. Thou givest him breath therein, to preserve him alive; When Thou hast perfected him That he may pierce the egg, He cometh forth from the egg, To chirp with all his might; He runneth about upon his two feet, When he hath come forth therefrom. (The Whole Creation) How manifold are all Thy works! They are hidden from before us, 0 Thou sole God, whose powers no other possesseth. Thou didst create the earth according to Thy desire. While Thou wast alone: Men, all cattle large and small. All that are upon the earth. That go about upon their feet; All that are on high. That fly with their wings. The countries of Syria and Nubia, The land of Egypts; Thou settest every man in his place, Thou suppliest their necessities. Every one has his possessions. And his days are reckoned. Their tongues are divers in speech, Their forms likewise and their skins, For Thou, Divider, hast divided the peoples. (Watering the Earth in Egypt and Abroad) Thou makest the Nile in the nether world. Thou bringest it at Thy desire, to preserve the people alive. 0 Lord of them all, when feebleness is in them, 0 Lord of every house, who risest for them, 0 sun of day, the fear of every distant land,

Thou makest (also) their life. Thou hast set a Nile in heaven, That it may fall for them, Making floods upon the mountains, like the great sea, And watering their fields among their towns. How excellent are Thy designs, 0 Lord of eternity! The Nile in heaven is for the strangers, And for the cattle of every land that go upon their feet; But the Nile, it cometh from the nether world for Egypt. Thus Thy rays nourish every garden; When Thou risest they live, and grow by Thee. (The Seasons) Thou makest the seasons, in order to create all Thy w orks; Winter bringeth them coolness, And the heat (the summer bringeth). Thou hast made the distant heaven in order to rise therein. In order to behold all that Thou didst make, While Thou wast alone. Rising in Thy form as Living Aton, Dawning, shining afar off, and returning. Thou makest the beauty of form through Thyself alone, Cities, towns, and settlements. On highway or on river. All eyes see Thee before them, For Thou art Aton of the day over the earth. (Revelation to the King) Thou art in my heart; There is no other that knoweth Thee, Save Thy son Akhnaton. Thou hast made him wise in Thy designs And in Thy might. The world is in Thy hand, Even as Thou hast made them. When Thou hast risen they live; When Thou settest they die. For Thou art duration, beyond mere limbs; By Thee man liveth. And their eyes look upon Thy beauty Until thou settest. All labor is laid aside When Thou settest in the west. When 1 hou risest they are made to grow. . . . Since Thou didst establish the earth. Thou hast raised them up for Thy son, Who came forth from Thy limbs, The king, living in truth, . . . . Akhnaton. whose life is long; (And for) the great royal Jewel, his beloved, Mistress of the Temple.............. Nefer-tute. Living and flourishing for ever and ever.”
Pa n e . Seven ty -th re e

(HYMN FROM THE RITUAL OF ATON) “ Thy rising is beautiful, 0 living Aton, lord of Eternity; Thou art shining, beautiful, strong; Thy love is great and mighty. Thy rays are cast into every face. Thy glowing hue brings life to hearts, When thou hast filled the Two Lands with thy love. 0 God who himself fashioned himself, Maker of every land, Creator of that which is upon it; Men, all cattle large and small. All trees that grow in the soil. They live when Thou dawnest for them. Thou art the mother and the father of all that Thou hast made. As for their eyes, when Thou dawnest, They see by means of Thee. Thy rays illuminate the whole earth, And every heart rejoices because of seeing Thee, When Thou dawnest as their Lord. “ When Thou settest in the western horizon of the sky, They sleep after the manner of the dead. Their heads are wrapped up. Their nostrils are stopped, Until Thy rising comes in the morning, In the eastern horizon of the sky. Their arms are uplifted in adoration of Thee, Thou makest hearts to live by Thy beauty. And men live when Thou sendest forth thy rays.

Every land is in festivity: Singing, music, and shoutings of joy Are in the hall of the Benben-house, Thy temple in Akhet-Aton, the seat of Truth, Wherewith thou art satisfied. Food and provision are offered therein; Thy pure son performs thy pleasing ceremonies, 0 living Aton, at his festal processions. All that Thou hast made dances before Thee, Thy august son rejoices, his heart is joyous. 0 living Aton, born in the sky every day. He begets his august son Wanre (Akhnaton) Like Himself without ceasing. Son of Re, wearing his beauty, Nefer-khepru-Re, Wanre (Akhnaton), Even me, Thy son, in whom Thou art satisfied. Who bears Thy name. Thy strength and thy might abide in my heart, Thou art Aton, living forever.............. Thou hast made the distant sky to rise therein, In order to behold all that Thou hast made. While Thou wast alone. Millions of life are in Thee to make them live. It is the breath of life in the nostrils to behold thy rays. All flowers live and what grows in the soil Is made to grow because Thou dawnest. They are drunken before Thee. All cattle skip upon their feet; The birds in the marsh fly with joy. Their wings that were folded are spread, Uplifted in adoration to the living Aton, The Maker.............. ”

If I But D ared!
T h e Lamentations of a Rosaecrucian
( N o te : It has often been re m a rk e d that the G reat M aster w as alw ays so sad, so b urde ne d w ith the s orrow s a nd sufferings of oth ers. No stu den t of higher mysticism can adv an c e far into his w o rk a n d becom e attu n e d w ith hu m anity w ithout feeling in some degree the so rro w that e nveloped the life of the G reat M aste r. This article points out w hy g re a te r know ledge and p ow e r brings sadness ra th e r than jo y.— E ditor.)

F I but dared! How often have I said these words and held my breath in sus­ pense while my conscience spoke to me and my reason argued. And then, I have sighed, deeply and sadly, wilfully turning my thoughts in other directions, and suffered the pangs of a limited freedom. If I but dared! Within me there has risen at times most unexpected, the almost unconquer­ able desire to fling all the conventions, all the customs and limiting rules of society aside and with the fire of the flesh and the enthusiasm of the mind, yield to the temptation dominating the con­ scious self at the time. And again, have I sighed and permitted reason and the opinions of man to sway my own thinking and I have inwardly sobbed in restraint of my desires. If I but dared! There have been times when the price to be paid seemed little indeed compared with the victory over the voice which whispered no; when to have yielded would have stirred into conscious­ ness every emotion that rocks the being of my existence. But I have constrained myself, tortured myself, and gone on my way vanquished by the code I must maintain. Yes, how often I might have yielded, if I but dared! And I ponder now over the times that have brought these temptations, and rarer times when I have partially or completely yielded. In the sight of God these experiences make me unfit to claim divinity of attunement, and prove that I have not full mastership of my self. I am ashamed! I have listened to the tempter’s voice to my own undoing,— and I have failed to yield to the cry from within. I remember well the first great temptation. I was riding in a street car. There were many present. 1 was absorbed in the news of the daily paper. 1 was suddenly conscious of the fact that opposite me there* was someone whose magnetism was ap­ pealing in some strange way. I hesitated to look, but I did, after a time. A woman of middle age was sitting there, mentally relaxed as she gazed into space. But she was bathed in an aura of yellow' that radiated like a warm glow of some great lamp. But in the aura there was a constantly increasing streak of fiery red which shot its bolts

of light across the car like the fire from a great gun. It trembled, it shook violently in its con­ suming fury. The woman’s face became pale, her lips quivered, her eyes closed. She clasped her hands in her lap as if to gain strength and at that moment the red furrow in her aura widened and tinted the yellow aura with its destructive color. I knew instinctively, intuitionally, scientifically and mystically what was occuring. Her hands should be unclasped at once to prevent a continuance of “ short-circuiting” the vitality that passed to the finger tips. She should have an invigorating tonic to her blood by the simple means taught me in the secret work of our Order. But one minute at her side, with but one finger upon her neck, one breath to be taken by me, and the life would be held within a body before the heart would break down under the heat and pressure of the fire I could plainly see. Silent thoughts I could send her, mental treatments would help, but not quickly enough in this case. Knowledge, absolute and de­ pendable, told me I must step to her side and touch her,— if I but dared! And another time. I was in a street car this time also. It was a Sunday afternoon. There were many parents with their children in the car on their way to some outing. I studied the children as is my pleasure. Finally the aura of one girl of about eleven, attracted me. She was well dressed, as were her parents. Culture, refinement and gentle­ ness were indicated by every material and immate­ rial sign. But the child’s aura fluctuated in a man­ ner which indicated mental unrest,— a peculiar lack of stability of intellect and mind easily distinguished after some study of auras. Then I moved to a seat nearer the child and looked into her eyes as well as viewed the aura from her left side. She was a pretty child with every indication of becoming a beautiful, powerful woman. But, the day was not far distant when a change would come into the physical organization of that child’s life; a change which would bring the spring of womanhood, the opening of the bud into the flowerhood of her life. And with it, inevitably, as certain as that she was vibrating with life now, her mind would break down, her mental organism would weaken and the first stages of insanity would come, increasing with each month and year, and leaving the beautiful

woman, early in life, an incompetent, unattractive victim of ignorance. I knew what could be done, I could help, I could advise, I could warn. That very hour should have seen the process of correc­ tion, remedy and protection begun. Not a minute should be lost. A month hence the public schools would open; the child would return to studies. Her mind was one which would study hard and long, and be its own undoing. The parents, too, needed help in their proper course of attitude toward the child. I could introduce myself and tell them what I had seen, and seek for further opportuni­ ties to help them, for the child’s sake, — if I but dared! At another time I stood beside the counter of an optician’s store, purchasing some photographic materials. There entered a young man still in his teens. He was concerned about his eyes. He explained that he had just entered his father’s business and used his eyes a great deal. His whole future rested upon the absolutely normal, if not super-normal, condition of his eyesight for the next twenty-five years. But, he explained to the optician, his left eye seemed “ near-sighted” and his right eye “ far-sighted.” He wanted glasses which would immediately “correct” these errors of vision. The optician agreed that immediate attention was advis­ able. Glasses could be tested and adjusted which would “ correct” the sight. These would have to be changed at times, but they would “ restore” correct vision. I listened to the kindly advice of the optician whose statements were his orthodox teach­ ings. He knew only what he had been given as the truth and the whole truth by science. Yet while he spoke to the man, a few block away, the great printing presses of the newspapers were thundering and grinding, issuing forth in majestic piles, the great issues of the coming Sunday paper with its magazine section containing the very recent and revolutionary “ discovery” that focalization in sight is not affected by a change in the lens of the eye, as this optician and thousands of others had been taught for many years, but by the involuntary, automatic, unconscious adjustment of focal plane,— the relation of the retina of the eye to the lens. The lad knew nothing of this, neither did the optician, who knew only to measure and prescribe, then grind and adjust glasses which would distort the vision of the two eyes in a manner so as to make the abnormal distortion of the eye become neutralized by the wilful distortion of the glasses. In this manner the “ error” of the vision became fixed instead of corrected. The cause of the error is within the head of the lad, in the non-action of the nerves controlling the focal functioning of the eye; and glasses attempt to correct an internal condition of the eye with an external distortion of sight. All this I could have explained in simple words and with a pencil drawing. Aye, I could have taken one of the cameras there on the shelf

and could have shown the optician and the lad that the eye is like unto the lens and the plate of the camera, veen as my earliest teachings in the Order has shown me. 1 wanted to do this. 1 wanted to speak right out and show how the eye-trouble the lad had was a nerve trouble; that with but one or two simple treatments, without drugs, without instruments, without glasses, without examination, without inconvenience, without a place or time, without conditions of any kind, the proper, natural normal action of the nerves could be restored and with that an immediate normality of eyesight which would remain permanently. I wanted to walk with them as they passed into the testing room and then and there place my fingers on the eyes and one other part of the head, and bring joy and happiness to the young man and a great lesson to the man who was an instrument for reaching hundreds of others. I wanted to do this,-—something within me urged and cried for me to do this, and I would have yielded,— if I but dared! Once I walked in the glorious sunshine of the street of the big city and reveled in the life-giving forces that surrounded me. For the moment I was in ecstasy, as all the world seemed good and full of happiness and health. And then I came upon a baby carriage before a shop window. There was no parent or guardian near, and the wee little mite within the carriage was crying vainly for some attention, the while passers-by looked on with indifference. I could not pass; ’twas not the wail or cry, nor yet the plea that came from lips of infant child. It was the loneliness and the un­ answered call of childhood that made me stop and pat the little hand. And then I saw, perhaps with the eye of one whose fondest gaze is ever given to little ones, that feet were crippled there beneath the blanket, while the struggles showed that pain was tense. The tears came to my eyes, for with soul-essence piercing through, the babyblue orbs appealed and begged for peace within to equal all the peace that reigned without. What could I do? The answer came at once. Why let this baby man grow up to life of crippleness, a helpless, saddened, depressed soul? The parent came, suspi­ cious of my lingering mood, and briskly bade me on my way. I wavered there between the call within and the pleading echo in the baby’s cry. My tempter pressed, my reason dulled, my heart in pangs with each new tremble of the little frame that knew no more than look to others for that which God bestowed. Just an hour or two, on several days, and all the ill that body knew could stay no more and peace would come where anguish tore the very heart of childhood into shreds of bitterness. I knew just what, and where and when a touch or two, a pressure here and there, and with a breath, a word, repeated o’er and o ’er, would satisfy the urge I suffered, too. But I must ask the parent in her ignorance to permit my coming to her home and

my touching of the child. She gazed at me, and sternly motioned that I go. “ He has the infantile paralysis, and will be that way all through his life!” This was the dictum from the sage, the wise man and the law, and she knew only what the price must be, the child the while must suffer on, the law to prove, the dictum to fulfill. I would grasp the child and tear it from its nesting place of sin and stinging pain and take it to my heart, and to my home, and free it quickly for the God within, that in another day it might live and prove to all the world that mystics know no law but love, and life and liberty,— if I but dared! What stays me from the things I would do? Convention, custom and the law of man. The law of man says that I dare not try to relieve the pain and ills, the sin and sorrow, of hearts and minds that know not life, nor Love, nor God. I must not touch the holy ground upon which man has built his science and his ways. I must not venture with my power where medicine and drugs, where knife and strain are licensed in the hands of some. I

must not bring the God from heaven to walk upon the earth, for God is science-less and man is sciencefull. I must not speak to mothers of their child, for 1 am neither kith nor kin. and their business cannot be but presumption on my part. I must not offer that which seems so new and strange, for then, forsooth, I may be satan in disguise. I cannot step beside the one who suffers and place my hand upon the neck, the face or hand, for custom and convention says, I must first be known and welcomed as a friend. And so I go about, with watchful eye— that some­ times seems as heartless as the tempter’s cry, and witness here, and there, most everywhere, the suf­ fering, anguish and needless ill because of m an’s vain satisfaction with self. I stoop with sorrow, I bend with sadness all the while and feel that on my soul, as on my conscience rests, the weight of all the suffering of those souls whose cry I heard, whose pleas I knew, and yet I did not give of what was mine to give,— if I but dared!

Editorial Motes
The present summer quarterly issue of our maga­ zine will suffice throughout the summer months, and in the fall we will issue a fall quarterly for the months of September, October and November. After that we will probably issue the magazine monthly until spring again. It was our plan to have in this issue the inter­ esting article about the Egyptian Vestal Virgin whose mummy is one of the interesting exhibits we have here for our visiting members and others to see. But, the impossibility to secure the proper illustration of the mummy, in all the. detail which makes the illustration worth while to us, causes us to withhold the article until our next issue. From comments constantly received and heard, from little incidents which tell much, we believe that our magazine is still considered the mystical magazine de luxe of this country. From a typo­ graphical and craftsman’s point of view it is called a beautiful publication; from the students’ point of view and the seekers’ point of view, it is often called rich, attractive, satisfying and expressing a distinct personality; from the point of view of our members,— well, when it is referred to as an entity separate from the Order, it is called the silent teacher. Let us all strive to maintain these various attributes or qualities given it by the various types of minds. Our research department has been very busy the past month or two. It has grown by the addition of a few members in various Lodges and much new matter has been prepared, but unfortunately, from the editor’s point of view, the matter cannot be published in these pages because it pertains too greatly to secret matter given only in the lectures. Therefore many supplementary lectures have been added to the various degrees and members will be. surprised at the new features of each degree if they will take the opportunity in each Lodge to re­ view the early degree work as it is given to new members. Many interesting articles have also been submitted by members, but they embrace teachings and laws which we cannot publish in this public manner. Please keep that in mind. To anticipate the question which may be asked: “ Why was this quarterly issue printed on white paper instead of the usual cream color?” we wish to say that on the Pacific Coast we have to use that paper which the great East of our country is kind enough to permit us to use. While we have here many large paper warehouses, none of the good printing papers are made out here, and when Eastern paper manufacturers (and this applies to many lines besides papers) receive orders for papers from the Pacific Coast, they hold them up or lay them aside, preferring shipping closer to home where the demand is just as large, requiring less time for delivery and less care in packing. So, we slip along merrily here, happy and con­ tented with the things the East permits us to have and with the other things God creates here and no where else.

A n Oriental Ceremony)
E AT Headquarters, were surprised on the morning of Saturday, July 17th to read in the local San Francisco 5 papers the following notice: “ BUDDHIST CHURCH OF SAN FRANCISCO Solemn Pontifical High Mass with sermon by Right Reverend Sr. Bishop Mazziniananda, assisted by Right Reverend Abbot Sogaku Shaku, Rev. S. Kosala, B. A., Rev. Asaji, and Rev. Mother Maha Devi. Full Pontifical cere­ mony in honor of AMORC, The Sign of the Master.” Naturally we were greatly interested. There had been so many strange occurrences during the week indicating that from many sources the Order was being affected by a rather sudden, but expected influx of power, that we tried to take this new event as calmly as possible. The notice in the paper was seen too late to arrange for many of our members to be present at the Church, but a committee, including the Imperator and his staff, attended the services at 11 o’clock Sunday morning. We found a church in the residential section of the city plainly labeled “ Buddhist Church.” We entered and found a large temple at one end of which was a most magnificent altar, with candles burning thereon to form two triangles, one with the point upward and one with the point downward. Incense was burning, there were vibrations of sacredness plainly felt, and the quiet­ ness suggested some tense moment. We waited patiently for the service to begin. Then the Bishop, a man ninety-five years old (attested by indisputable evidence of an international nature) garbed in the robes of a Parsi Bhikku (as were his ancestors) and jeweled with the powers of his office in the Orient, followed by the standard bearer, the other robed priests, and last of all the boy with more wonderful incense passed up the center aisle. They paid salutations to the Altar, then arranged themselves around the altar and finally entered into the ceremony. They chanted and sang incantations, some of which were in English for our understanding, but most of which were in Sanskrit. The chimes and gongs were used frequently, the censer was swayed from side to side and salutations were made to all points of the compass and other mystical features oc­ curred which simply held out interest with more than usual tenseness. We gathered that the prayers and salutations were couched in words which were free from any idol worship and several times the name of God was plainly spoken. But our greatest surprise was when we were asked to join in singing hymns from the hymn cards provided there and found upon the card such familiar ones as “ Rock of Ages,” “ Lead Kindly Light,” “ America,”— all to be sung to the same tunes as were used in various churches of Protestant, Christian denominations. After the singing of the hymns the Bishop stepped to his elevated place to the left of the Temple and began his sermon. We had inquired and learned that the Bishop was a graduate of Oxford and Heidelberg and other old universities, but be­ cause of his oriental birth we did not expect to hear such a magnificent flow of beautiful English and with power and oratorical grandeur. For over an hour we listened to the very highest com­ pliments paid to our Order and to the Imperator. We learned why the Order should use the word AMORC and why that word is almost worshiped by the orientals,— because of its identification as the “ Sign of the Master.” We heard the laws and principles of our two triangles beautifully explained, we learned of the standing the Order has in foreign places and how practically every foreign religion, including the Buddhists (who represent four hundred million of the earth’s population today), and every mystical or philosophical sect, respect and honor this beloved Order of ours. Then the Bishop expostulated upon the ethics, the morals, the scientific and practical teachings of the Order, referred to the Illuminati, to the Order in this country particularly, and ended with further com­ pliments to the work accomplished by those who were before him as worshipers for the day. Later we learned, to ease our curiosity, that the Bishop had been initiated into our Order in England so many years ago that it seems hardly of this period of life, and how he had attended the secret meetings of our Order in Paris, in Lyons and other places of France. He explained to some of our members how he had been to the same strange offices of the Order in France and Lyons that our Imperator has attended and how he could prove this with certain sign and grips which he gave to the higher degree members. The ceremony closed with more chanting and salutations and we requested an official copy of part of the ceremony from which to take the two following prayers and invocations: "M ay the Illuminator of all, the Light of the World, the Dispenser of Happiness, the all-pervad­ ing Divine Being, be gracious unto us so that we may have perfect contentment of mind.”

“ Thou art far greater than the great, the Primeval Cause, the Creator of the creat, Infinite and Eter­ nal, Support of the Universe. Thou art the Imperishable, the Indivisible, the Exhaustless. Thou art the Manifested and the Unmanifested and Thou art that which is beyond all these.” “ For the true conception of the universe we appeal unto Him who is the Giver of Peace and Happiness unto the wise and those longing for salvation, the soul of the animate and inanimate creation. The exquisite design and arrangement in Nature lead to an idea of the attributes of God, the Giver of all-knowledge, the all-pervading and the Cause of the Universe.” These few, of many prayers and invocations, are copied from the official rituals of the Buddhist churches of this country (there being over 75 of them in California at present). Paul Carus published some of these in his Open Court maga­ zine at one time to show that these prayers, universal in all Buddhist Churches of the world, do not worship Buddha as a God, but simply refer to him at times as the founder of their religion in its systematic form. When we questioned the Bishop on this point he referred to authentic writings which show that they “ worship no man of the past or present, living or dead, but only the One Great Soul of the animate and inanimate creation.” Then we were shown the official invocation which Buddha himself used and which is still used in all their ceremonies. Its English translation made by Dr. Paul Carus, contains this sentence " 0 ye who dwell in the High Plane of Heaven and are divine in

substance and in intellect, and able to give protec­ tion from guilt and all its penalties, to banish all impurity, to cleanse us from all uncleanness— Oh. Hosts of God, hear us and listen to these our peti­ tions." Before leaving the Temple, and when all others had retired, we were escorted through the building from the basement to the uppermost rooms. We saw many rich and wonderful gold cloths for the altar, wonderful carved woodwork from the orient, many sacred relics and other things of interest to us from an oriental and mystical point of view. We saw not one statue or painting of Buddha in the whole building, nothing that could suggest any other form of worship than that which we had witnessed and which was being participated in by many of California’s learned and cultured men and women. And— there was not one Japanese in the congregation. We say this, not because it is neces­ sary, but because we expected to see a few and because some of our readers may have this question in mind. The witnessing of the ceremony has led us to hunt up many facts regarding Buddhism and also to secure some authoritative copies of their teachings and principles. These prove intensely interesting from a mystical point of view, especially their prin­ ciples regarding the Soul Reincarnation and the Individuality of Self. We believe these will prove interesting to our members who may not be able to secure such information in the form as we have it,— from their Secret Doctrine. We will probably publish something regarding this in another issue.

W hat Is the Rosaecrucian O rder?
The question is asked so often that it may be well to state here so that those unac­ quainted with the Order and into whose hands this magazine may fall, may know the correct answer. The Order, operating in America and in other lands, is a fraternal, secret Order, its physical body consisting of Grand Lodges and subordinate Lodges in cities and towns, each Lodge meeting once each week in its own Temple or in a Lodge room, with ceremony, ritual and system. The “ work” of the Order consists of a definite course of lectures, divided into Twelve Grades or Degrees, each having an induction ceremony and from ten to thirty lecture nights or demonstration nights. In this manner the Brothers and Sisters, like unto students in a great college, are repared for the greater work through studies graded from the most ele­ mentary principles of nature to the most profound laws and manifestations of God and God’s work. The Order is non-sectarian, free from commercialism, tolerant to all beliefs but devoted to nothing but “ demonstrable truths” in its teachings and revelations. It is the only graded, complete school of higher mysticism, metaphysics, physics, psychology and ontology in this coun­ try open to both sexes without limitations as to creed, color or race, worshiping no living Master, eliminating personality and practising a definite system of humanitarianism. The Order has but one correct name, that which is indicated by the initials, A. M. 0 . R. C. in each coun­ try where it exists.

T he W ork of the Order

W
Never in the history of the Order has the activity been so great as it has been in the past six months. Truly the year 1920, so long predicted as the great year of growth for the Order, is fulfilling our ex­ pectations and hopes. We may always be excused for our optimism, for we are optimistic in all our teachings, holding that optimism is constructive while pessimism is destruc­ tive. But there is more than optimism back of our enthusiasm these days. From every point of the continent, and even from Europe, come unexpected indications that our Order in this country is grow­ ing rapidly as well as growing stronger in other countries. From the most unusual sources come strength, help and endorsement. New Lodges are being started in localities and places which we had not hoped to reach for another year or so. In our scheme of things, certain large cities were selected as our first fields of operation. Slowly we have reached these cities and one by one they have established Lodges. Secondary cities were then mapped out and our forces were concentrated upon them, but of late our schedules have been con­ siderably altered by the sudden blossoming of un­ expected groups and the hurry calls for permission and charter to establish Lodges in cities and towns not selected in our plans. One such case, for instance, will illustrate this. We had one or two National Lodge members resid­ ing in Flint. Michigan. Flint is a city of some 60,000 population. We had not expected to permit any Lodges in cities with less than 75,000 popula­ tion for some time to come, there being so many cities with population over that mark, that we wished to care for them first. But, almost over night the spirit arose in Flint and the applications began piling in and soon came a petition for a Lodge; and even while we were considering the petition, more applications came, gradually swelling the list of petitioners to a number which warranted a Grand Lodge there. And even then the applica­ tions did not end. After the Charter was finally granted and the officers of the Lodge were selected, more applications came, more requests for members from the Committee there, until finally we found that Flint was on our map as a full size Lodge town. It may be interesting to note, in considering the unusually rapid organization of this one Lodge, that the idea of the Lodge and its organization was in the hands of a woman. Every now and then the men of our Order who are working dili­ gently in different cities organizing Lodges are taught a very fine lesson by the success attained by some woman in another locality. Now we hear that the Lodge in Flint is recon­ structing a building there to give the Lodge its own Temple, and that it will be completed along the lines of Egyptian design and decorations for the first initiation of that Lodge early in September, and the Imperator has been formally invited to attend the consecration of the Temple. While such activities in one locality can be multi­ plied, we must also bear in mind that the organiza­ tion and establishment of each Lodge brings its additional work on the officers at headquarters. Our work is being fostered too, in other un­ expected directions. Take, for instance, the very fine, most agreeable and pleasing article which ap­ peared in the North American Review for June, 1920, entitled “ The Mysterious G reat" and written by Mr. Elworth Pound. It presents the truth and many enlightening facts regarding Cosmic Con­ sciousness. The facts are presented as we present them in our teachings, though in more elementary form. This one article has done more, because of its beautiful language, its inspiration and the con­ servative nature of the magazine, to arouse interest in our work than any other article that has ap­ peared in public print for some time. And, there have been many other articles in print of late which have brought to the attention of the public the fact that mysticism and mystical principles, so called, are helpful, beneficial and not so abstract and theoretical as to be of no practical value to the average man and woman. Another help has come from editors of maga­ zines and newspapers who have become interested in our teachings— with them the teachings have made a deep impression before the nature of the Order was even conceived— and they have written and asked for matter to be published regarding our Order, and in some cases they have volunteered to help establish Lodges. Letters which have come from readers of the “ Thousand Years of Yesterdays" show that this

book has made a good impression upon those who have been seeking our Order. Because the book is now in so many public libraries and indexed under the proper subject titles, it is easily found by those who go to such places seeking some clue, some word, regarding an Order like the Amorc. Therefore it is proving itself to be one of the best possible forms of propaganda. If you, as a reader of this magazine, have a small or large library in your community which has not a copy of “ A T hou­ sand Years of Yesterdays” (which should be listed under “Rosicrucianism" and “ Mysticism" in the library card-index records) please notify us and we will send a complimentary copy to the library. There should not be one public library in the United States without a copy and we expect our readers and members to look after this as diligently as they would speak to a person who showed interest in our work. The point to be kept in mind, always, is that there are thousands, perhaps millions of persons on this continent, always seeking for just such an order or such a movement as Amorc. Magazine edi­ tors and librarians tell us that readers demand more and more information along the lines of metaphy­ sics. occultism and mysticism. It is safe to say that in every street car, in every group of persons, there will be found one or more persons who would gladly accept an introduction to this subject and would thank you heartily for the least help in find­ ing our Order. Wherever you may be, in whatever company you may be, whatever persons you meet, there will be some who are seeking for more light on the subjects covered by our teachings. What are you doing each week to interest them, to help them? Your next-door neighbor at any place or time may be on the verge of asking for some such information as you can give. Therefore it be­ hooves you to be on the alert, listen in the con­ versations for those whose remarks indicate an in­ terest, and give them some literature or secure their names and send them to us. Our mail at headquarters is increasing daily. One other source of help, bringing many inquiries, is the kind co-operation of firms selling astrological and scientific text-books. Several of these are send­ ing with all their mail our little leaflets on the sub­ ject of practical mysticism. These offer a sample copy of the magazine. We appreciate this help and thank all those who are assisting in bringing the magazine and the Order to the attention of readers.

Callers at headquarters also continue to increase in number. When the headquarters were first arranged in San Francisco, it was our intention to avoid one of the problems we had. in New ) ork,— that of being called from our routine work to personally interview casual callers or inquirers. Our members, from any Lodge, were always wel­ come, but the casual caller who wishes to know how our Order agrees with the principles of Theos­ ophy. or the doctrines of the Methodist church, or the fundamentals of Christian Science, always con­ sumed a sreat deal of time in long discussions ending with a conclusion in favor of the others’ doctrines. We never would argue a?ainst any other school or system of thought, therefore we appar­ ently lost out in the discussion. But valuable time, was used which might have been applied to con­ structive work. With this in mind we made our executive offices occupy a number of rooms in a building separated from the Temple here in San Francisco, and did not even provide a reception room. For a long time we were hardly known to our neighbors and we enjoyed, really enjoyed, isolation and immunity. But the growth of the Order, the renewed propaganda, the increasing number of applicants, the absolute necessity of revealing our address for mail purposes, has brought the same problem to us again, much greater in every sense. But. it has compensated us through the number of calls we have had from members of various Lodges. During the period of the Mystic Shriners’ Convention stop in this city and the Democratic Convention here, we had many calls, and one of these was the Secretary of the Grand Lodge of Florida who remained in the city a day longer than his Brother Shriners in order to attend a Sunday initiation of new members in our Temple here. Other callers have been from Lodges in the East, one from the old Lodge in Salt Lake City, and another from the Grand Lodge of Illinois. During August we will have with us for special work the Grand Master of the Grand Lodge of Iowa, the Grand Master of the Grand Lodge of Massachusetts and a member of that Lodge, also the Grand Master of the Grand Lodge of Illinois and his wife who is Grand Secretary, and Frater Ives, composer of our anthem, "A Voice in the Silence.” Others, too, may reach here for summer vacations, as this is an ideal climate for a cool summer.

C

. . .

—i

“ I am sure of nothing but God; and of myself as part of Him.”

Simplicitas.

Important Science Notes
By tke Researck Department
rapidly is science in general finding itself these days, so fast does it “ dis­ cover” new things, and present new inventions, new ideas and new prin­ ciples long known to our Order and used by us, that we are confronted with the problem of keeping our mem­ bers well in advance. Some day science will catch up to us,— and then w hat? We dare not sleep one minute for fear that while we sleep the newspapers will announce the start­ ling discovery” of something we had in our lec­ tures and demonstrations seven years ago, and that would be getting dangerously close to the “thenwhat” mark. However we will try to forestall a few such discoveries and inventions by announcing them far ahead of time. This we do because we have seen some recent announcements revealing principles and inventions which were being worked on in our own laboratories for some time. First of all, let us take the most popular sub­ ject— the moving picture art. (And right here let us warn all our members never to use the word “ movies” when referring to this industry to any of its officials; you simply must use the word Cinema to be correct and respectful.) Recently it was an­ nounced that a great improvement had been made in moving-picture screens by having a convex mirror used so that there would be no distortion. Aside from the fact that but one or two picture palaces could afford a mirror of the size required, the re­ sults will not be as perfect as claimed. We know this. But, we also know how the moving pictures of today can be made real, life-like presentations through a general revolution in the taking and pre­ senting of them. We have evolved the process solely from our own knowledge of the principles of vibration, optics, color and consciousness as taught in our lectures, and we now wish to antici­ pate science’s future inventions along this line and secure ourselves in the right to say we were the first to suggest and evolve the following principles. (We hope our readers will be interested enough to read through this long explanation, which is like reducing a great art to a few paragraphs and there­ fore difficult to understand with less than several readings.— Editor.) In taking the new pictures the same moving pic­ ture cameras may be used, but between the lens and the film two prisms are inserted in such man­ ner that the picture passing through the lens is diverted by the prisms in two directions, making ,0 upon the film two exposures, or two small pictures instead of the usual one. Because the prisms are turned at an angle the picture made upon the film is sideways and occupies half the space now occu­ pied by one of them. The film continues to move from one reel to the other in a downward motion, but the two exposures made each time are as though the films passed from side to side. The prisms are also adjusted so that their centres at the axis of analysis are the same distance apart at the focal point as the human eyes. This causes the two pictures upon the film to be in pairs with the optical quality called stereoscopic. Furthermore, by the insertion of a screen between the prisms and the film, and by a further treatment of the film in development, the pictures upon the film have a certain vibratory quality which cannot be seen with the naked eye. The screen just referred to does not affect the photographic quality of the picture or the film in a chemical sense as photographers mean it. Nor are any of the color values or actinic values lost or the exposure made longer. In de­ velopment the usual metol-hydroquinone equivalents can be used, the same drum method of develop­ ment and treatment, and in the same length of time. In projecting the pictures from these films (using the same standard film, size and manufacture as now used) the same projectors are used except that again two prisms are placed between the films and the lens. And, instead of a white screen on the stage, made of either gold-leaf, aluminum, plaster or what not, no screen at all is used. Here we have as wonderful a feature of the new process as we have evolved in any field of science. The stage may be beautifully decorated and set as an out­ door or wood scene, with trees and grass, a brook and falls, and all the effects of a little grotto in some quiet place so long as there is no material obstruction in the centre of the stage. Then when the pictures are ready to be shown, there is cast across the centre of the stage from the wings, a wide beam of ultra-violet, high frequency vibration manifesting in a very pale violet light. This beam will act like a transparent screen of violpt color from the floor of the stage to a height of sixty or more feet, and about two feet thick and as wide as the opening of the stage. This very transparent violet screen will be hardly visible to the audience, but as soon as the moving picture projector sends forth its rays of light toward it from the balcony of the theatre a very wonderful effect is produced.

The rays of light from the picture projector will strike the vibrations of the violet screen at right angles, of course, since the violet rays will come from the side of the stage and the picture rays will come from the rear of the auditorium. But at the point where the picture light rays cross the violet screen rays, the picture rays will become visible and the violet rays will become invisible. And so the pictures from the films will be cast upon an invisible screen with great delicacy of atmosphere, great depth of space, and feeling. But, the following four additional results are the marvels which will please the audience, and for once perfect the moving picture to what it should be: 1st. Because of the prisms in the projector through which the pictures pass and because of the special vibratory condition of the film, and also be­ cause of the high frequency of the vibrations of the violet screen upon which the picture will ap­ pear on the stage, the pictures will be in all their natural colors, although no color appears on the films. This is because the prisms will analyze the hidden colors contained in the white light of the projector behind the films, just as a prism analyzes the colors in a beam of white sun-light; but be­ cause this analysis of color has to pass through the small aperture of the lens again, the colors will be directed according to the actinic valuations and vibratory conditions of the film and present them­ selves in proper places without blur, overriding each other or incorrect registration regardless of even the most rapid movement in the picture. Fur­ thermore all the colors of the sun’s spectrum will be shown if the pictures are taken outdoors or if the “ spectrum light” (another invention of our own) is used for the indoor pictures. 2ndly. Be­ cause of the two prisms making two exposures on the film of each view, in stereoscopic relationship, the pictures thrown upon the violet screen will stand out life-like like the pictures we view through the old-fashioned stereoscope. 3rd!y. Because of the thickness of the violet screen on the stage (two or more feet thick) the stereoscopic effects will be improved by the depth of atmosphere of the screen and each part of the picture intended to be in the background will apparently sink into the thickness of the screen and seem to be many feet distant. 4thly. Because of the pictures on the film being turned sideways and then being turned around through the prisms as they are projected, the mo­ tion of the pictures on the screen will be from side to side instead of vertical as now. The human eye is trained and used to motion from side to side and is not, therefore, strained in watching side motion, but the eyes are strained by and easily detect ver­ tical motion (witness how easily “ trick passes” of a magician are detected when they are made verti­ cally instead of laterally). So, with the pictures moving from side to side before our eyes at the rate of sixteen a second, as now, we will see no

motion, no blurring and no jeiky movement, but a steady, even flow impossible to see even by the use of a motorscope. Thus do we present our evolution of the taking and showing of real moving pictures in all their natural colors. We will not patent our ideas or experiments and we publish the foregoing that the moving-picture world may use and adopt all we have said. But, we will have shown, not our ability to improve a great commercial scheme, for in this we are not interested, but our ability to put nature’s laws into logical use and co-operate with her. As we said at the beginning, this whole evolution in the taking and showing of such pic­ tures results from the application of the principles of vibrations, optics and facts of consciousness as taught in our lectures. Another method using nature’s laws, upon which the Imperator and others have worked at times and have perfected in scheme, is that for the transmis­ sion of material things from one place to another over electric wires. Would it seem like a miracle to succeed in sending a piece of gold, for instance from San Francisco to New York, over the electric wires, being only fifteen minutes in transmission? And suppose that the piece of gold was a piece of copper, or silver, or iron, or wood, or glass, or a large bottle of perfume, or the juice of a fine orange, or perhaps a rare chemical needed at once there to save a life? Would this seem like a miracle, and especially would it seem strange if while the material thing was being sent over the long-distance wire, or even the cable to Europe, messages of a regular telegraphic nature could be sent also, at the same time, and without inter­ ference ? Yet such a thing is not only possible but very probable as soon as we can present all the draw­ ings and points to the proper men who will not commercialize it woefully or perhaps eventually monopolize one of the great essentials of future years. But the process is, simply, an arrangement whereby the material thing to be transmitted is placed in a cone-shaped receiver made of a special glass, the inside of which is covered with two layers of wire connected to a high-frequency transformer so that the article within the cone will be sur­ rounded by a certain field of discharge. Then there is cast upon the article within the cone a beam of the ultra-violet rays alternating the A. and B. rays at a high rate. From the end of the cone in which there is a small opening, there protrudes a magnet core surrounded by four layers of wire which receive charges of high frequency at periods between the periods of charge passing into the coils of wire within the cone. From the magnet at the end of the cone pass two wires, one to a suitable ground connection and one to a heavy insulated wire which is, in fact the wire which will carry the material thing to its destination. When the article

is placed in the cone and the currents are operated the article slowly or rapidly reduces through what would appear to be radio activity,— that is a pass­ ing off toward the small end of the cone of the electrons which compose the material thing. These electrons, in the form of rays of light or heat are attracted to the magnet which pulls them into the wire and they pass along the wire in the form of magnetic vibrations. In fifteen minutes a large piece of silver will be reduced to nothing and will have passed into the wire as invisible electrons and these will travel almost any distance according to the power of the current traveling along the wire. At the receiving end a similar apparatus is arranged as at the sending end, with simply a reversal of action and the electrons gather together on a piece of magnetized metal coated with a paraffine com­ position. Experiments are now being made to de­ termine the best and safest manner to transmit the matter, or the electrons, from one place to another without wires on the same principle that wireless messages are being sent through space. The diffi­ culty here is to perfect a method of directivity so that the transmitted matter will not divide itself

between a number of receiving stations but will pass to the identical station desired without loss. Matter thus transmitted over the wire, however, does not lose anything in size or bulk, but does apparently lose in that quality or condition known as weight and the “ specific gravity” of a metal transmitted even one hundred feet is lower than when in its original state. This, of course, is due to a change in the rates of vibrations of the atoms as they reassemble. Regarding the “ spectrum light” referred to above, this is an electric light within a nitrogen bulb so arranged that the rays of light are cast upon a revolving reflector containing prisms so that the re­ flected light from the prisms center upon one point and pass through a revolving glass disk stained with the colors of the sun’s spectrum and emitting a pure white light which is equal to sun-light, area for area. Other experiments now under way will be an­ nounced from time to time so that we may keep our members informed of those achievements which are far in advance of what general science is com­ prehending.

To Students of Astrology)
Whatever may be your opinion to-day of astrology, whether you look upon it as a science or super­ stition, as a philosophy of the present or a mystical tradition of the past, you cannot have an accurate opinion of the art of astrology (unless you are one of its thousands of adepts) until you have seen and examined, even applied, the scientific rules and methods which have been so simply re­ duced in the devices published by the Simplex Publishing Company of Seattle, Washington, (P. 0 . Box 595). With these wonderful devices it is possible to test many of the laws and principles of astrology without long and tedious study, and with other of the devices much of the tedious mathematical work of advanced astrology is lessened. In either case, accuracy and scientific method are assured. We refer particularly to the devices called The Planetary Hour Dial, whereby the various planetary hours of the day, as ascribed by the Egyptians and others, are easily determined each day so that astronomical or planetary harmony may enter into the things you wish to do. This isespecially inter­ esting to those who are attuning with the finer forces of the Cosmic and wish to have the most harmonious and agreeable periods of each day for the special work in mind. No faith, no trust, no theory in mind need be essential to a complete and satisfying demonstration of the laws involved here. Mere mathematical and mechanical operation will show the various hours for each thing one may wish to do,— and the principles involved will make the demonstration without further argument, thereby eliminating belief or disbelief. Another device is the Instantaneous Horoscope Delineator, accompanied by a book. This mechani­ cal device will assist those who wish to make horo­ scopes in accurately determining the rising sign and the sign of the various houses in a map for any latitude without reference to books or complex figuring. It is, truly, a great help and a pleasure to use. Another similar device is the Instantaneous Aspectarian. Think of the time and calculations saved in quickly learning the aspects between all planets in a given horoscope! This is what the Aspectarian will do,— and do it more accurately and without overlooking the many smaller but nonethe-less important aspects. And there are other astrological helps also. Surely we, as Rosaecrucians, can properly and warmly ap­ preciate the value of means and methods which reduce nature’s laws to accurate application. Un­ doubtedly we will adopt these devices in the study of astrology when that work is taken up in the higher degrees. It will pay you, either as one who knows nothing of astrology or as an adept, to write to the Simplex Publishing Company and get their literature and prices on these devices and helps. We are glad to endorse and encourage the publish­ ing of such really useful things as these.

T ke Skekinak

By S T O IC U S -M e m b e r of the Research Department
(N ote : M any of ou r mem bers ha v e been interested in the origin of the w o rd Shekinah as used in ou r ritual, as well as in the real significance of the A ltar. T h e w o rd Shekinah is so well know n as a H ebrew w o rd that w e will find it interesting to know w hy the w o rd w as also used by the Egyptians.— E d itor.)

ERTAINLY everything in the Temple has a significance. The meanings of some things as the stations and threshold may be more or less evident. Yet other matters are not so clear, as for instance, what does Colombe represent? Cromaat “ B” was published to aid the Brothers and Sisters to understand the construction of the Lodge, the duties and purposes of certain officers and the meaning of certain symbols. The Cross, we know, came from Egypt; the Vestal is found in many lands; many of our symbols are used by the Masons, but whence and what meaneth the Shekinah? On page 15 of the “ B” Cromaat there is men­ tion made of the Shekinah and a short explana­ tion given of it. It will pay you to reread that article at this time, and better yet, keep it before you while reading this one. The writer does not know all the significance of the Shekinah, but sim­ ply wishes to impress the Brothers and Sisters with its importance and place in the Lodge and in our teachings. To both the Mason and to the Rosaecrucian it is explained that the Temple represents the Uni­ verse. How and why this is must be largely de­ termined by the individual. Be that as it may, the Temple is in many ways a Microcosm and in dealing with the Shekinah and everything else in the Temple, we should keep in mind, “ As above, so below.” Cromaat “ B” says that the Shekinah represents the “ Presence of God in our Midst.” The word itself is derived from the Hebrew “shachan,” mean­ ing “ to dwell.” Now, in Hebrew “shakam” means to rise up early, to enter some place, to bend oneself the first thing in the morning, and it is significant that immediately upon entering the Temple we face the East where the sun rises and

bend ourselves before the Shekinah. Both Sheki­ nah and Shakam are connected with Egyptian Sakh, which means the shrine or sanctuary, the act of saluting and adoring, the illuminator, and Skhem which also means the shrine. In Egyptian “skhen” means the habitation, the place, the dwell­ ing, and from it is derived the Greek “skene,” a tent or tabernacle. (Whence our word “ scene.” ) Now, according to this the Hebrew Shekinah (the presence of God) and the Greek skene (a tabernacle) are both derived from the same root and it is interesting to know that the Shekinah of God accompanied the Ark which the children of Israel took with them from Egypt, that it (the Shekinah) was present in the Tabernacle, and in the first Temple at Jerusalem, although not at the second. A tabernacle, therefore, was a place wherein God manifested. In Exodus Rabba xxxiv. 1, we read “When God said unto Moses, ‘Make me a tabernacle,’ he (Moses) began to wonder, and exclaimed, ‘God’s glory fills the upper and lower worlds, how can a tabernacle suffice to hold H im ?’ And more than this, Moses saw, by prophetic inspiration, that Solomon would one day build a Temple more spacious than the Tabernacle, and yet Solomon would have to exclaim, ‘Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded?’ ‘If Solomon’s Temple was too small, will not my tabernacle be too small.’ . . . . Then God replied, ‘Your thoughts are not my thoughts.............. I can come down if I so will, and make the Shekinah abide in the smallest possible compass, even in a space of one cubit by one cubit.’ ” The Shekinah was always present in the Holy of Holies at the First Temple in Jerusalem, but fled when sin came, and when the children of Israel sinned, losing the protection of the Shekinah, the

C £ 2 3

Temple was destroyed. The Shekinah resembles the Holy Spirit in that it flees from sin and also that it represents an Immanent God. Now, if we keep in mind that the Holy Spirit is in some way connected with the breath or rather the infinite force mentioned in the Fourth Degree and ex­ plained therein and in later degrees, it is possible to identify the Shekinah with the Holy Spirit in certain other respects. In this regard the object is rather to show the part played by the Shekinah in our teachings, and in passing it might be well to say that the Shekinah also resembles the Holy Spirit in being a personification of the Deity, or rather was used in that sense by the old Jewish teachers. Thus we read “When two or three are gathered together in my name, there am I in the midst of them." But with the Hebrews, although the Shekinah would be present with two or three people, there would have to be ten male persons present to have a complete manifestation. And how did the Shekinah manifest? We must refer here to what was said before concerning the Micro­ cosm. In Idra Rabba (The Book of the Greater Holy Assembly), in Chapter XLIV on the Supernal Man. section 1089, we find these words “ And since all things are one Body, the Shekinah superior, the Shekinah inferior— that Holy One, may he be blessed above! that Holy One, may he be blessed below!— hence is His spirit drawn forth, and She entereth into the One Body, and in all things there appeareth nothing but the Unity.” Here the Body is the Macrocosm. The great difference between wisdom and knowl­ edge is that real wisdom comes from above, and wisdom is represented by Light. Every Jew has heard “ May God cause His face to shine upon thee,” i. e., may He give unto thee of the light of the Shekinah. So the Shekinah manifests as Light; the Shekinah was present in the burning bush when the voice called Moses. So, too, the Shekinah is identified with Glory, and the Glory of God shone upon Moses, and upon Jesus when He was transfigured (in both cases on a “ moun­ tain.” ) The Rabbins pictured their ideas of the Immanence of God by the figure of material light. And they also held that the sun and moon ob­ tained their light from the light above (the Sheki­ nah Superior). You have undoubtedly heard of the “ Eye of Zeus.” Now, the Hebrews held that the Universe resembles an eye. In Chapter IX of the Idra Rabba on the Eyes of Macroprosopus we read: 112. The eyes of the White Head are diverse from all other eyes. Above the eye is no eyelid, neither is there an eyebrow over it. 119. It is written, Ps. xxxiii, 18: “ Behold the eye of the Lord is upon them that fear Him,” and

it is written. Zech. iv. 10: “ They are the eyes of the Lord, running to and fro throughout the whole earth.” 120. There is no contrariety (between these sayings) ; one is concerning the Microprosopus, and the other concerning the Macroprosopus. 121. And further, although there be two eyes, yet they are converted into one eye. (Compare “When thy eye be single, then thy body shall be full of light.” ) 139. And this is the tradition: There is no light in the inferior eye, so that it can be bathed in redness and blackness; except when it is beheld by that white brilliance of the superior eye which is called “ the bountiful eye.” 140. And to no man is it known when this superior holy eye may shine and may bathe the inferior; and when the just and supernal blessed ones are about to be beheld in that Wisdom. 148. Also it is written, Prov. xxii 9: “ The bountiful eye shall be blessed." W hy? Because it giveth its bread unto the poor. 149. Why is it said in the singular number? Come and see. In the eyes which are inferior are a right eye and a left eye, and they are of two diverse colors. 150. But in this instance there is no left eye, and they both ascend in one path, and all are right. And on that account is one eye mentioned, and not two. (Compare again the words of the Master.) All these refer to the manifestation of the in­ finite in the finite. The Shekinah Superior is the Greater Light, and the Shekinah Inferior, the lesser. Our illustrious founder, the Master Amenhotp IV, had for the One God, the heat or power which is in Aton, the disk of the sun, the force behind the manifestation. Now, wherever God was present, there was the Shekinah necessarily because it signifies the pres­ ence of God. As the soul fills the body, so God fills the world and so the vibrations of the Sheki­ nah fills the Temple. For that reason there is the Sanctum where the vibrations are the strongest although these Cosmic vibrations fill the entire Temple. As mentioned above, the Shekinah re­ sembles the Holy Spirit in more ways than one and the Holy Spirit is connected in some way with the Infinite force that the breath carries. And the Shekinah is the point of manifestation of that force in the Temple. Brothers and Sisters of the Higher Degrees, reflect a moment on the significance of this and recall to mind all that has been said in our publications about the “ Temple." It is interesting to note that the Shekinah rep­ resents a triangle on the Spiritual Plane, by hav­ ing its base toward the East or place of light; this is quite in keeping with the above.

Now, in the diagram in Cromaat “ B" while circles are used, our Lodge is square or oblong. And the base of the Shekinah is toward the East whence cometh Light and Life and the Shekinah itself is in the center of the Temple. In the Garden of Eden there was the tree of life in the center, yet the garden itself is regarded as square. Our word “ paradise” comes from a Greek word which means a large garden or park (as Eden). But the Greek paradeisos itself comes from the Zend pairidaeza which means “ circumvallation or inclosure.” Pairi is peri in Greek; saeza corresponds to deha in Sanskrit— i.e., enclosure, generally applied to the body, and from the same root as deha we have Sanskrit “dih,” to surround. In Egyptian “para” means to go round and “Tesh” was a frontier name

or boundary. So the “ Paradise” was an inclosed place, a circle. But the Sanskrit “deha” meant the body, so from one derivation there was something in the word connected with the body. From the Egyptian it appears that the circle is the circle of the Zodiac with the tree of life in its center (the tree identical with Mount M eru), and from this tree comes Light and Life— it is the tree mentioned by all who have any vestiges remaining of the mysteries, the Shekinah Superior, in the Macrocosm. Remember again the Hermetic axiom quoted herein, remember there is a Shekinah Inferior and that we are made in the image of our Maker. Let us diligently search and blessed be the day when we can partake freely of the fruit of the Tree.

Lodge Notes

In addition to the new Lodge at Flint, Michigan, another Lodge was quickly organized in Oakland, California, the officers of which came to the Grand Lodge in San Francisco for their initiation in June. A new Lodge is being planned in Pensacola, Florida, under the sponsorship of one of our clergy­ men brothers of the Boston Grand Lodge, who will make his home in Pensacola, and another Lodge is being arranged for in Fort Myers, Florida, by the Grand Lodge at Tampa. The Grand Lodge of Mexico, to which we h a v e referred before as being a new Lodge, has secured its own Temple and is busy making it Egyptian in style and decoration. Letters from them indi­ cate the usual foreign enthusiasm and appreciation, for most of their officers have contacted the Order before in other lands. They are also organizing a Lodge in Vera Cruz. For propaganda through­ out Mexico, from many cities of which they have received inquiries, the Lodge there is translating into Spanish the Imperator’s book “ A Thousand Years of Yesterdays” and the History of the Order as it appeared in the magazine. When they have completed the printing of these two publications they propose donating a large number of copies of both to headquarters for general Spanish propa­ ganda. This is work which means great help to all Lodges. The Lodge in Puerto Rico, being conducted in Spanish, has established close relations and co­ operation with the Lodges in Mexico.

The Lodge in Omaha is being incorporated under the laws of Nebraska as a Grand Lodge. From the Grand Lodge of Pittsburgh we learn that many of the members who were upon the in­ active list for some time because of changes which occurred there have now become active again, and the usual enthusiasm of this oldest of all branch lodges is high. The Philadelphia Lodge, Delta No. 1, suspended all work during the months of July and August to give the Master and officers a much-needed rest. The New York Grand Lodge also suspended its high degrees during the summer, as has the Boston Lodge, so that some of the officers might have vacations. This is the first summer in which any Lodge has suspended its work. Heretofore the matter was always put to a vote and the members preferred to continue with their studies. This year the heavy work of the Order has necessitated a period of rest. In many Lodges there are from three to five classes meeting each week. In San Francisco there are five classes meeting on five nights and a new class about to form which will require another night. We are receiving and compiling some interesting matter concerning the names and localities of our branch lodges and will publish this in an early issue. In a communication from the Grand Lodge of

Amorc in Copenhagen, Denmark, we find that the name is translated thus: Den Gamle 0 g Mystiske Orden Rosae Crucis. Speaking of foreign names, a recent caller, one who was for many years living the life in the Temples of Thibet, explained to us the names and terms used by various Rosicrucian Lodges in France, India, Thibet, and other isolated places which he has visited, including China. We are having an article prepared by this man, who is well known in a number of lands, dealing with Rosicrucian characters and places he has con­ tacted. In a letter from the Master of the Amorc Lodge

at Java, East India, we read the following: “This country has been and still is a dwelling place of mysticism. Most Europeans who in their own coun­ tries were pure materialists and freethinkers cannot escape the mystic influence of our surroundings and the natives have powers unknown to Western science.” The Lodge there has made a formal request for permission to translate into the Dutch and Malay languages many issues of our magazine, The American Rosae Crucis, also the Imperator’s book. “ A Thousand Years of Yesterdays,” and some copies of the Croomat. Practically all the Brothers of our Order there are Freemasons under the jurisdiction of the Grand Orient of France.

Extravagant Thinking
The short article in our May, 1920 issue on Extravagant Thinking, brought forth many com­ ments and a number argued that we did not sup­ port our contention in a convincing manner, while a few others said that our remarks did not apply to the so-called middle classes. We suppose that our references to silks and furs made some think that the extravagances were attributable to the pleasure, fads and fancies of the wealthy (though for sure, silks and furs are common with all these days, it would seem). However, to disprove the contention that the middle classes are not extrava­ gant we have secured the following facts from the archives of the Secretary of the Treasury, gathered by his experts from tax returns and other sources of information throughout this country. These records show that the following sums of money are spent yearly, or were spent in the last year and the year preceeding it, by those in this coun­ try for such items as might easily be included among luxuries or non-essentials: Chewing gum ......................................... $ 50,000,000 Candy ....................................................... 1,000.000.000 Cigarets .................................................... 800,000,000 Soft drinks, including ice cream and soda ....................................................... 350,000.000 Perfumery and cosmetics ................... 750,000,000 Cigars ......................................................... 510,000,000 Tobacco and snuff ............................. 800,000,000 Furs ........................................................... 300,000,000 Carpets and luxurious clothing . . . . 1,500,000,000 Automobiles and parts ........................ 2,000,000,000 Pianos, organs and phonographs . . 250,000,000 Toilet soaps ............................................. 400,000,000 These figures total eight billion, seven hundred and ten million dollars. That much money was spent in the United States in one year for the articles mentioned. Averaging that up among some 25 million families in the United States and you have a per-family expenditure of $348 yearly, or nearly $7 per week. And,— what did the fami­ [’tuft Eighti)-eight lies actually receive in return for this money? Outside of the carpets and toilet soaps, not one of the articles is a necessity to actual living, or even comfortable living. The capital invested and the labor employed in the production of these articles might easily be used in producing necessities,— clothes, fuel, shoes, houses and food. In other words, the nation might have had more bread if it had not demanded more cake. As usual, the dancer is paying the fiddler. And, speaking of the dancer and the fiddler, please note that theatres and “ moving pictures” are not included in the items above. That item, alone, represents an astounding expenditure,— almost beyond belief. Yes, we are a joyous nation, basking continually in the sunshine and caring little whether the morrow may be rainy or not. We must be amused. We must look our best, even though we spend one billion, one hundred and fifty million dollars in one year for toilet soaps, perfumes and cosmetics. For this sum of money we should be more elaborately painted and powdered than any chief of an Indian tribe ever was. Yes, we must also chew, and for the one billion, fifty million dollars we spent for candy and chewing gum, aside from ice cream, we should have nourished well our bodies with wholesome food; but instead we undoubtedly added another ten million to physician fees (not itemized above) through injuring or poisoning our stomachs and general systems. And yet we have not enough money to pay our school teachers a proper salary, or our firemen enough living wage, even though they are expected to save from ruinous fire the billions of dollars’ worth of furs, clothes, carpets and pianos and phonographs which we have purchased. With such luxuries and such habits how can we have simple thoughts and find happiness in the simple beauties of nature and divine attunement? Truly, we are going the pace which leads to an inevitable crisis. May it soon come.