Our Suggestion To You

D o C is ^jou W o u ld B e D o n e @\j
|J I 111 ab ov e is more t h a n a moral maxim — il is a rule ol eliiciency 1 t h a t applies to social a n d business correspondence. ^ on dislike vo lu m in o us lette rs w hic h bury the essential information or f a d s b e ­ tween myriad lines ol unnec es sar y words — so do others. A letter, or a hook. or a report tha t is concise a n d th at re fates every word to the subject at h a n d is al w a ys welc ome — a n d thoro ughly read. C an you ima gin e an a t t o r n e y s briel prepared with ou t reference to legal re qnire m en ts — or a financial sta te me nt not con fo rm ing to the rules of acc ountancy / ) our s tu d y reports ran also be m a de more elf&ctive — they c a n present your th ou g h t s a n d expressions in a more intimate style, il you use the st ud e n t corr esp ond en ce tablet. 1his special tablet will save you time in writing, a n d assu re you more prompt replies to your questions. It has been carefully des igned, with the* Rosi crucian stude nt s needs in mind. I he cover ol the- tablet is a use 1 111 blotter a n d upon it are printed all of the essential instructions, as: T O W l I O M . W l IE R E a n d W H E N T O W R I T E . A t the top of each sheet is presented information lor the proper direction ol your letters. I fie tablet consists of "jo large bu siness size sheets ol strong, yet light, bo nd paper. O refer a tablet today, 't oil w ill be pleased with its ad va n ta g e s. S en d order a n d remi tta nce to

Large S ’, x 11 in c h Sheets

Each tablet consists of 50 large sheets, strong bond, yet light enough to be a postage saver. Each sheet is printed with brief, use­ ful instructions and infor­ mation. One sheet is usu­ ally sufficient for a very complete report or exam­ ination.

Price: 45c each
( A L o t o f T h r e e f or $ 1 . 1 5 )

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






Each day at 1:05 P .M ., Pacific Standard time, a council of seven of the Rosicrucian Supreme and Grand Lodge officers meets in the Supreme Temple in San Jose, as shown above, for the application of certain metaphysical principles. Those who wish to work in conjunction with the council should visualize the above scene, thus aiding in establishing a closer bond be­ tween themselves and the council. T he Supreme Temple is used exclusively for ritualistic and mystical ceremonies, and not for any religious rites. ( C ou rtesy of The Rosicrucian D igest.)


You Are The Measure Of All T hings/
I I I 11 \ allies ol life Iie wit h in your ow n mi nd —
(jood, bad. order, confusion, a n d a th o u sa n d oilier aspects ol your daily existence are not re alities — they are j11>t reflections ol your opinions. O n c e —as a c hi ld —von longed lor can dy suckers. Now you don t. W h a t Iias changed.'' It is not the c a n d y —it i> . yo u r m en ta l altitude. II life does not hold lor you w h a t you ha ve hoped, il it i> devoid ol those things that make lor happin ess a n d ac c o m p li s h m e n t—you nee d fourth dim ension. 'l ou need that stim u la ted consciousness whereb y you can appra ise things with a n ew valu e to yourself. ^ ou can not call the ma n or w o m a n lucky w h o can convert co m m on p la ce ci rc u m ­ stances into personal achiev em ents a n d joyous living. F o u rt h dim ens ion ol mind, or developed consciousness, makes this possible.

ou clothe, b at h e, a n d feed yourself. Now give thou g ht to som e th in g deeper a n d equally as im ­ po rt ant to your personal success a n d w el la re — your concepts. Le a rn how to lliink rightly, how to use you r m i n d as n a t u r e intended, not just as a storehous e lor di sc onn ec te d l a d s . W r i t e to the Rosii rucians, a world w ide. philosophical iraternity (not a religious organization), lor a free copy of I he Secret H e ritage. Il tells h o w you may share for study this exceptional knowledge lor p u tt in g the m in d to ivork. A dd re ss Scribe S . P . C ,



A M O R C , S A N JOSE, C A L I F O R N I A , I J . S. A.


J A N U A R Y , 1940 The C o u n cil o f Solace (Frontispiece) T hou gh t o f the M o n th : Thinking Ourselves in to W o r l d U n ity Desire and the M e n ta l Self Proving M y s tic a l Truths to Science, Part II B etter Than Ideals The Bible o f M ankin d Questions o f the Times: Is C iv iliz a tio n A id in g o r S often ing M an kind ? Cause and Effect A r e W i t h i n You Pages fro m th e Past: Three Philosophers o f the N in e te e n th C e n tu r y A M essage From the I m p e r a to r o f Europe C a th e d r a l C o n ta c ts : The H o u r Before T o m orro w Livin g th e Rosicrucian Life The Eternal Q u a rre l Sanctum Musings: The Tem ple o f Inner Experience A s ia tic Industry (Illustration)
S u b s c r ip tio n t o th e R os ic ru cia n D ig e st, Thre e D ollars p e r ye ar. S ingle co p ie s tw e n t y - f i v e ce nts e ach . E n te re d as S eco nd Class M a t t e r a t th e Post O f f i c e a t San Jose, C a l i ­ fo r n ia , u n d e r the A c t o f A u g u s t 24th, 1912. C h a n g e s o f a d d re ss must reac h us b y th e te n th o f the m o n t h p r e c e d in g d a t e o f issue. S ta te m e n ts m a d e in this p u b l i c a t i o n are n o t th e o f f i c i a l expressions o f the o r g a n iz a t io n o r its o ffi c e r s unless s ta te d to be o ffi c i a l c o m m u n i c a t io n s .

Published Monthly by the Supreme Council of



Thinking O u rse lve s Into W o r l d U n ity

S T H E world sure of what it wants today? In the un ­ certainty and lack of u n i t y of th e ends sought exists much of the pres­ ent turmoil. All of the p r o b l e m s of society, whether a neighborhood or a nation, begin with th e individual. It is within him that we must find our answer to the fore­ going question. If in any average g ath ­ ering of people, you venture the ques­ tions— what is good, or what is wrong, about the world? — you will receive a chorus of disparate replies. Each is equally emphatic in his explanation and may even offer logical argument to sup­ port his views. From a situation as confusing as this we are. on first blush, led to believe that cither men's senses — their objective faculties of perception — are at great variance, or there is no positive quality about anything other than its reality; however, as we reflect, we realize that though all men's faculties are not equal­ ly acute, they do in general perceive alike those qualities which actuate their sense organs. Any two men will see nearly alike the same lines and propor­ tions of mass of a statue, even though one may be a sculptor; likewise, any two or a dozen or more persons will see in The Rosicrucian a painting its geometrical forms, its circles, squares, and triangles as readily Digest as an artist. On the other hand, the January artist and sculptor will declare that they 1940 perceive a significance and an import

conveyed by the lines and arrangement of mass that the others, with eyes as good, can not see: consequently, this quality which the artist sees in the ob jects is not of the things themselves The differences of opinion, then, of things perceived are not solely the re­ sult of the varying degrees of accuracy of our physical senses. According to the old theological and deistic conception of our universe, which still persists, our universe as it now is was determined by an end. God was a cause; things were of Him. but thev were not synonymous with his nature. T h e creation of the things of the world was, according to this conception, to realize the end sought, and that end was serving man. From this line of reasoning, it follows by necessity then that all things were intended to be for the advantage of man. In other words, if the purpose of the universe, from the deistic conception, is a theatre for man's actions, then all things of the universe become only props for his needs. C on ­ tinuing further from such a religious premise, all things of the world con­ ceived and made by God and intended for man should have their real value to him easily apparent in their nature. T h u s everything man perceives about him should be clearly indicated in its nature as to how he should use it and its degree of importance to him. T h ere are. however, certain faults existing, at least in the logic of such a religious view. For example, one person will proclaim as useless and inimical to his interests what another highly prizes. If all things have a predetermined in­ herent quality which is of value to man. and if men collectively have about the

same degree of accuracy of their physi­ cal senses, then all things should be ac­ cepted or rejected alike by man. T h e fact that men do not accept the things of the world alike can not be explained away because of m an ’s arbitrary will. It can not be denied that to an extent man has the gift of freedom of choice. Certainly, however, men do not gener­ ally exercise their volition to their own personal detriment. T h is right to choose is used, as they see it, to their advan­ tage. It is a matter of experience that each man seeks in the world from its m any forms and expressions that which he believes to be to his benefit. If w hat he chooses proves to be detrimental to him, it is apodictical that things do not advertise their value to man, and if they have such a value it must be discovered by him. Certainly the acrid taste and fetor of a sulphur spring are not quali­ ties that would impress man offhand with its curative properties. If we approach this problem of the importance of things of the world to man from the philosophical aspect only, we find our solution more quickly. T here are for every man two general realms of existence which are easy of discernment. T h e first is, we are; and the second is, things are. There are some who may oppose this contention, and using the Cartesian philosophy as a basis for their argument say perhaps only we are. T h e y might contend, as did Descartes, that all else might have no existence except in our minds. In other words, everything, including n a ­ ture, the world, all that is in it, and the heavens above might be illusionary— and yet the mind that is capable of say ­ ing that these things are, or are not, has by that very fact an existence. O n the other hand, however, if we admit that we are, it is because there exists in our consciousness certain attributes of self that we define as the “ I ”, the ego; con­ sequently, it follows that consciousness, our thoughts and those things, senti­ ments or perceptions, of our own body which the thoughts embrace, and which become a reality to us form the other aspect of the duality. You can think that you are only because you are able to think that something else is as well. T h e basic or primary quality in all things, therefore, including ourselves, is

their reality—that they exist. N o matter w hat we think of things or how we may differ in opinion about them, we all agree that they have a reality to us, or we could not even entertain any thought about them. Let us just presume that the colors red and blue have a reality as real as we perceive them. If then the question is asked: which is better, the red or the blue? how would we answer it? If we answ er it from the point of view of their basic quality, neither can be better. W e have already determined that all things have as their primary quality their reality; consequently, nothing can be more or less real. A thing is, or it isn’t, therefore, the colors red and blue are of equal status as realities. Suppose we answer the question as to which is better from the standpoint of their rela­ tionship to man — w hat can this rela­ tionship consist of? In other words, w hat is the relationship which we con­ ceive that certain external realities have to us? W e find we mean that all things in existence which are conducive to our personal existence and which become pleasurable have an excellence to us. M an is only too aw are of the transien­ cy of his own existence and by nature is so constructed as to seek to take into his own being that which will help to preserve him, at least the normal span of life. W h e n we maintain our normal state, we enjoy a pleasurable existence, consequently, all things which conform to our nature are pleasurable to us. W^e can thus answer the question of w hat is meant by which is better, the color red or blue, by saying which of the two colors contributes the most to our pleas­ urable state. W h a t is the sum total of these various pleasures which we all experience, re­ gardless of their nature? It is a condi­ tion or state of mind that we designate as happiness. T o be happy most cer­ tainly is to have our consciousness domi­ nated by pleasurable sensations. T h e factor then upon which our state of happiness is dependent is the immanent desire of our being for pleasure. From this, it is apparent that happiness itself is not a positive quality. It has no sep­ arate existence. It does not exist in the universe as an elusive element to be snared. It is, in fact, not a reality in

itself, nor does it exist as an integral part of any of the other realities. T h ere is nothing we can point to and say, “ this thing is happiness.’’ Happiness arises from our uses or application of the things and conditions of the world. This, then, as the ancient Sophists of Greece declared, truly makes man the measure of all things. It is man alone who attaches significance to the things of the world. It is he w ho gives them their value to himself—not the Cosmic. In the universal scheme, all things are equal. T h ere is nothing that is useless or to be damned. As we have seen, they all have their primary quality of reality only, of having existence. It is man, who, when looking out upon life, applies to the individual things the value that he alone sees in them. He must think of the things of the world in the terms of the happiness he seeks. O f the myriad of things in which our world is rich, man chooses to acquire only those things which will bring him the pleas­ ures he desires. T his desire for pleasure, like m an’s nature itself, is twofold. T h ere are the urges to secure those realities of the world which gratify the body, and there are those which seek to please the mind. Pleasure itself is not dual. T here are not, as often expounded in some philosophies, lower or higher pleasures. T h ere are but pleasures. Pleasure is the satisfaction derived from supplying a want. If there was not the w ant there could not be the satisfaction that comes from removing it; conse­ quently, there would be no pleasure. Philosophically, then, the end served by pleasure, regardless of w hat contributes to it, is the same. T h ere are, however, tastes or preferences in pleasures. It would be extremely difficult to distin­ guish between the kind of pleasure d e­ rived from boating on the one hand, and golf on the other, yet each has its adherents. T h e preference in pleasures, partic­ ularly as to whether they are to be men­ tal or physical, partly depends upon the environment in which we are placed. T h e most easily acquired pleasures are The Rosicrucian those of the body. T h e continuous exist­ ence of the body, at least for its normal Digest span, depends, as we have said, upon January its assimilation of other realities, and 1 94 0 when the body is normal, we experience

pleasure — a physical happiness. If we live in such circumstances, or under such conditions that our whole energies must be devoted during nearly every waking hour to sustaining our existence, the only happiness we will come to know is physical. W h e re the environ­ ment is not so severe, there is time pro­ vided for the consciousness to experi­ ence mental pleasures, the pleasures that come from the satisfaction of curi­ osity and from the realization of aims and ideals which are in turn a product of imagination and thought. T h e body, therefore, compels the pursuit of a hap­ piness entirely different from that of the mind. Since happiness comes from the pleasure of things had or experienced, the man desiring bodily happiness is going to appraise the things of the world — the external realities — entirely differently from the one who finds ecstacy in the gratification of the mind’s desires. Certainly the gourmand is go­ ing to place an entirely different value on worldly things than will the sculptor. From all of the foregoing, it is easily deduced that if the peoples of the world are to live together in harmony and understanding, there must be established certain universally accepted standards of happiness, towards which all will strive. If humanity sees happiness as a state th at will provide all of the beastly pleasures, we can then expect recourse to all of the conduct that will gain such an end. M a y we presume, for an analo­ gy, that the ferocious wolf, though not conscious of it, has the instinctive end in life of providing the pleasures that come from the quenching of thirst and the satisfying of hunger. If he could con­ ceive of increasing his pleasures, of establishing a lasting happiness, it would be found that his ideas would consist of acquiring larger quantities of game, and depriving all other living things, even his own kind, from sharing in it for fear of not having sufficient to gorge himself. T h e wolf represents cer­ tain groups of our world society today. Conversely, the mystic sees in the things of the world another kind of happiness. It is the satisfaction of the spiritual and esthetic desires. All things, says the mystic, are of God. T o know and understand them is to use them intelli­ gently: to live intelligently is to live

God-like, for God is wisdom. T h e mys­ tic lives a wise and orderly life, which keeps one from being perturbed, and causes one to enjoy the tranquility— that pleasure of m ind—which is peace. T h e mystic’s pleasures are of a positive content. T h e y do not come from re­ ceiving but from doing. He tries to create , to materialize in form the ideas and ideals which he has, whether they be of architecture, music, art, philoso­ phy, or the transcendency of humanity. Physical pleasures are of course phy­ siologically necessary, but so are the mental ones. In conclusion, society must decide today w hether it desires that happiness which comes from idealizing the pleasures that come from avarice, cupidity, and concupiscence, or those that come from service to humanity, knowledge, and constructive achieve­ ment. T h ere must be a meeting of the

minds on the happiness to be sought in life, if there is to be a unity of action by which it is to be acquired. A congress of the nations of the world must think out the motives that they desire to have actuate all peoples alike. A nation whose ends, whether they are actually ex­ pressed in words or not, consist of the pleasure that will come from having all other nations quake in fear of it, and which holds that happiness consists of subjugating all other peoples to its will can not contribute much to a plan which has for its purpose the securing of the happiness that comes from personal liberty and the realization of the virtues. T h ere must be a new evaluation of h ap­ piness, and it must be acceptable to all nations, if it is to be realized. Until men agree on w hat they want, they can not be expected to travel in the same direc­ tion in search of it.




Desire and the Mental Self
P en sa to r

U R a c t s are mo­ tiv a te d by our thoughts. T h e s e thoughts are gen­ erated by a desire to a t t a i n s o m e ­ thing which we do n o t possess. T h e results of our ac­ tions are the ef­ fects w h i c h con­ stitute o u r l i f e ’s experiences. N ow by r e v e r s i n g the order of these statements it comes out something like this. Experience is an effect, resulting from an act, which was motivated by a thought, that generated from a desire. N o w in that brief sentence I have packed the complete capitulation of the basic, fundamental law of life. Stripped of all the concealing adornments of rhetoric and dogma it stands out so clear and obvious that you turn aw ay with no further interest in it; just as men turn aw ay from the strip-tease

when she has flung off the last conceal­ ing garment. T h e tendency is to say, “why, that is obvious! W e ’ve known that all the time.” But people d o n ’t know it! If they did we would have no war, no poverty, no disease, no grieving hearts. You know that no one would impose any of these afflictions upon himself if he knew how to avert them. If men and women really knew this truth which I just stated, they would then know how to avert these calamities. Now, will you take another look, with me, at this naked truth? Do you per­ ceive that desire is the initial germ, and that thought is the roots spreading out to seek nourishment for this germ? Do you see that our acts are the stem and shoots springing from these roots, and the resulting experience is the ripened fruit which we gather in? If you see that clearly now, I confidently predict some rich and gratifying harvests for your future enjoyment, because from now on, you are going to examine your desires pretty carefully and discard all of those which produce unwanted fruit.

Proving Mystical Truths to Science
B y F r a t e r P a u l E. B u r k y

N A previous arti­ cle, the application of the law of the field to our mental processes, to t h e possible e f f e c t of inter-acting plan­ etary fields on our psychic and men­ tal reactions, and to t h e l a w s of gravity, was given consideration. Before continu­ ing the discussion of the field, we may find the discovery of air-conditioning experts very interesting to review. T h e y have found that a condition, called ionization, is essential to the comfort of the occupants of a room, regardless of the other factors: humidity, tempera­ ture, and circulation of fresh air. If there are not too m any persons in the room this condition cares for itself, but when there are m any occupants, they absorb the ionization faster than the Cosmic Rays can renew the supply. A b ­ sence of ionization causes a dull, listless, sleepy feeling to come to the occupants. T h is supports the Rosicrucian principle that there is much more than the chem­ ical requirements necessary to maintain life. R eturning to the law of the field, we The will now consider its physiological ef­ Rosicrucian fects on the human body. T h e statement D igest has been made, for many centuries, that January in addition to the physical body there is 1940 also a psychic body, known as the astral

body, or soul. F or many years the only ones who were actually able to see this psychic body, or field, were the mystics. Recently a scientist, O scar Bagnall, wrote a book, " T h e Origin and P roper­ ties of the Hum an A u ra.” In this book, the method of using colored glass plates as a screen to bring out the visual part or effect of the aura, is described. M y s­ tics know that emotions cause very defi­ nite changes in the aura and everyone knows how worry and other emotions affect the body. These effects are caused by an improper balance between the psychic and physical bodies. Quite often, even in cases where the physical b od y is severely affected, the harm on­ ious relation can be restored by psychic treatment alone. In other cases, medical treatment is required and in most cases both methods are of even greater value. T h ere is no conflict between the two methods. O n e of the main reasons for founding T h e Rose-Croix Sanitarium in San Jose was to demonstrate the value of using both of these methods at the same time. A nother was to train physi­ cians in the use of the psychic methods in conjunction with their regular medical treatments. A fter all, we can find many physicians who make no secret of the fact that they can not cure but only use the best known methods of assisting na­ ture to do the healing. T here is, also, the problem of whether the selective action of certain drugs is due to the law of fields. It is indicated that the specialized nature of these or­ gans is also found in their respective

fields, and it naturally leads us to sup­ pose that if this is true only special drug fields would act upon them. Returning again to the world of phy­ sical phenomena, we find that the elec­ tric light, the radio, the X -ra y machine all operate on the principle that, under certain conditions electrons or photons are thrown off by atoms. T h e photo­ electric cell is an example of electric cur­ rents being produced by the impact of light particles alone. From the chemical view, we find the carbon compounds behaving in a way that is very difficult to understand. W e find compounds having the very same kind of atoms and the same number of each behaving in ways amazingly differ­ ent. W h a t part could the angular field relationship have to do with this pecu­ liar behavior? T his offers a good prob­ lem for research. Is the molecular field of the diamond of a particular type that makes it a good cutting and grinding compound, while that of graphite, much used lubricant and of a very soft tex­ ture, is of a much different type? M ankind has long searched for the Universal Law of all things and it is possible that all of our observations will lead us a little nearer to that law. Even if all the things discussed were finally accepted as true, there would be many long years of research necessary to evaluate the intensity and properties produced by pure and compound an g u ­ lar positions. E nerg y is defined as a particle, which we will in this article call a photon, even if it may be alpha or other types of particle, moving in a two dimension wave. T h e frequency of the waves d e­ termines the type of energy represented such as light, Cosmic Rays, and heat. Some scientists call the combined wave and particle a wavicle, a term that can be applied to all energy. T h e two di­ mensional idea of energy would then be a direct violation of the law of inertia, which states that matter in motion tends to maintain that motion unless an op­ posing force was applied from the op­ posing direction. A t a speed of 186,000 mi. per sec. a very strong force would have to be applied to supply the vibra­ tory nature of energy. Suppose we change the definition of energy to fit the

required limitation of the law of inertia. T h e definition would have to be similar to this: E nerg y is a particle moving in a spiral around a straight axis, the dia­ meter of the spiral being exactly equal to the wavelength. T his places energy in the third dimension and fulfils the wave requirements as well as giving it an action in accordance with the law of inertia. If we now draw a picture of the cross section of a ray of white light, the result is much like our drawing of planetary orbits in the Solar and atomic systems. T h ere are a large number of concentric orbits, each of which has an interval between its self and the next inner orbit. T hese intervals are w hat make the fine, dark spectroscopic lines, when the spec­ trum is broken up by diffraction.
90° cross section of energy wave. Applicable to astronomical and atomic graphics.

1. 2. 3. 4.

Cosmic Rays Gamma Rays X-Rays Ultra V iolet

5. 6. 7. 8.

Violet Blue Yellow Red

W e may state that in these spectra there is first a positively ionized photon flow at one wave length, an interval, and then a negatively ionized photon flow at the following wave length. T his continues + int — int -j- int — int to both ends of the energy spectrum.

Critics may say that this is contradic­ tory to the experimental evidence avail­ able to support the transverse wave theory of energy. O n the other hand, we find that there is no conflict at all in the experimental evidence and that the spiral theory is just another improve­ ment in the human concept of nature as

it really is. F or instance, regardless of the direction we are, in relation to a light wave, as long as it is viewed from a point nearly perpendicular to the axis, we find a transverse wave to be evident. T h ere is no contradiction on that point. It is interesting to note that, in the spiral theory as in the transverse theory, there is also a longitudinal wave of the same length as the transverse wave. It is also important to understand that if any attempt is made to plot curves of light waves, in their exact relation to their velocity only one thing can result; a perfectly straight line. T his is true be­ cause man has no means of producing a line fine enough to permit the introduc­ tion of waves, in such relatively short lengths, into the graph. T his point will be of great importance when we deal with the probability waves of the ener­ gies, the Solar system, and the atomic system. A n y criticism of the spiral the­ ory, on the principle of diffraction, can not be held valid because the spiral theory meets all the requirements of diffraction phenomena with the longi­ tudinal wave plus its relatively straight line characteristic. It should be observed that light also is subject to a gravitational field and that this field holds the photons in their orbit against the law of centrifugal force. In other words, the orbit occu­ pied is the balance of the gravitational field and centrifugal force. In this event, the shorter the wavelength, the more energy a ray should have, and this is exactly w hat experimental evidence shows; the ultra-violet has more effect in producing chemical change than has, for instance, yellow or green light. T o illustrate the phenomena more clearly, the closest energy to the axis is the Cosmic R ay spectrum, which has the highest chemical effect and also, the tightest gravitational attraction to the axis. This same condition is found to be true as we consider the energy spec­ trum; Cosmic Rays; Gamma Rays, where the power to transmute elements stops; X -rays, where the intense power The Rosicrucian of penetration ends; ultra-violet, where the power to produce fluorescence ends; Digest light; infra-red, where we find most of January the power to effect chemical change ends; and then on down to the lower 1940

energies with the gradual loss of power to have any great influence. It has been said that there is so much difference in the Macrocosm an d M icro­ cosm that it is impossible to study them in the same manner. T h a t statement is not completely true, for there is, at least, one method of approach from the stand ­ point of experimental physics. T h e courses of the planets, around the sun. are so well understood that little need be said about them. It can readily be observed that their orbits resemble the orbits of photons in light rays. A n y ­ one, w ho has seen the orbit paths illus­ trated, as science now accepts them, can see that these paths are so similar that they indicate some fundamental law, which applies to the atom, Solar system, an d energy rays. It is rather interesting to observe the importance of a spiral in­ ductance and condenser in the produc­ tion and transmission of radio waves. T his observation is made here because it helps to clarify the statements made in the next paragraph. N o w that the similarity of orbits is established, let us consider how the relativity theory can assist us to reach an even greater method of comparison than that provided by similar orbits. If, for a moment, we can project our­ selves outside the solar system, it is at once apparent that the sun and its plan­ ets (atomic nucleus and electrons) are. in relation to the universe, moving very rapidly in an orbit encompassing a still greater portion of the universe. W h a t can we learn here? Simply that the solar system, as a unit, follows one single, greater orbit and, in doing so, produces, by its planetary orbits, a spiral wave of exactly the same nature as an energy wave. Here, as in the light rays, the relative size of the planetary orbits to the longitudinal distance trav­ elled, in the greater orbit, is such that if any attem pt to plot a spiral graph is made only a straight line could be the result. T his is true because, even though the orbits are m any times larger, there is also a proportional increase in the longitudinal travel and in the elapsed time. T his illustrates how, in any co­ ordinate system, the values of time and distance are always in proportion. Then, too, it shows matter to follow the laws

of energy, a very important point from the approach to the study of atoms.

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Sun Orbit Orbit Orbit Orbit Orbit Orbit Orbit Orbit Orbit Orbit Orbit

of of of of of of of of of of of

Mercury Venus Earth Mars Asteroids Jupiter Saturn Uranus N eptune Pluto ?

nection between the similarity of these waves to a threaded rod. W i t h each rod having a different type of thread, it would be found that there would be quite a difference in the meshability ac­ cording to the size and spacing of the threads. M ost scientists agree on the disin­ tegration of matter and that it applies in varying degree to all the elements. Just how does this happen? Perhaps it is a case of the balance between centrifugal force and gravity, within the atom, reaching a condition where the nucleus is no longer able to hold the electrons in the same orbit, or even within the atomic field. Several conditions could bring this about; the continuous loss of elec­ trons, and the impact of a higher energy particle being two of the possibilities. A nother possibility is that the elec­ trons may line up in a greater gravita­ tional pull in some parts of the orbit than in other parts. T his could pull the inner electrons out of their orbits and if the centrifugal force were strong enough, they would be thrown com­ pletely out of the atomic field. T his same condition can hold in the Solar system as well. It has been said that when all the planets become con­ junct the earth will be destroyed. In such a conjunction the gravitational pull on the sun would be so great that a big portion of hot fluid could be torn aw ay and if such a molten projectile should strike the earth, the prophecy that the earth is to be destroyed by fire would be fulfilled. Another thing to think about is the acceptance of the electron as the small­ est unit of matter. Just how can an atom emit photons and other energy particles if its smallest unit is the elec­ tron? M ust the energy of each orbit be so evenly distributed or can it be con­ centrated as in the solar system, or can some orbits be of the same form as the asteroid orbit? Dr. Millikan found that above an al­ titude of 85,000 feet there is a rapid de­ cline in the number of Cosmic Rays. W i t h this and the other phenomena considered we can form a theory. It is that w hat we know as Cosmic Rays are not true Cosmic Rays in all cases but (C oncluded on Page 456)

U p to the present time, there has been such universal acceptance of Bohr’s atomic system that little, if any, atten ­ tion has been given to the fact that the atom is in a continuous longitudinal motion and because of this, produces spiral waves, just as the solar system does. T hese spiral waves are the only true probability waves. If we were able to project our selves inside the atom, there would be a justification for con­ sidering the atom from a standpoint of orbits alone, but, since we can not do this, the atom should be studied from an exterior viewpoint, which means that its longitudinal motion must also be considered. Probability waves can be constructed for any form of energy, even sound. T h e music of a symphony orchestra is as complicated, when put into a graph of probability waves, as any solar graph and perhaps, as any graph of atomic probabilities. It is very probable that the use of this type of probability wave will lead to a much better understanding of valency. T here may be a very fundamental con­

Better Than Ideals
S o ror E v e ly n P a x to n

H A T a re id e a ls? H ow can there be an y th in g b e tte r than an ideal? An ideal is the v e r y b e s t t h a t a man ca n g r a s p , or understand, some­ thing b e y o n d his ability to attain at the p r e s e n t mo­ ment. T h a t is w hy w e sa y t h a t we are trying to live up to, or, according to, our ideals. W e b s te r ’s dictionary defines the ideal, saying “ It exists as an archetypal idea. Existing in imagination only, visionary, unreal. Pertaining to the nature of mental images, ideas or conceptions.” Let us consider the wisdom of this, and, how there could be anything better than this? T h e essence of all that which is within and alive works outwards into manifested form. It changes form as it evolves. But do all ideas come from within? M an y come from outside of ourselves. T h e baby reflects its mother’s smile, even as the lake reflects its coun­ terpart the cloud. T h e baby, by catch­ ing, grasping and giving back the qual­ ity of its m other’s loving smile builds within itself an ideal of happiness for itself and others. Is not “ Reflection” a password for us? Reflection of what? The O f all that which is without and within Rosicrucian of which we have need in our growth. Digest O u r common everyday ideals are January planted within our consciousness by something outside of ourselves, and 1940

beyond ourselves. T h e y are a condition­ ing and environmental process. Utopias were never envisioned by savages, nor cannibalistic orgies by mystics. M an y of our everyday commonplace ideals we absorb through our five physi­ cal senses. T hink a bit. Is it not so? D oesn’t this partially explain some of our spiritual weaknesses? Returning to our definition, we find the words, “visionary” —“unreal.” W h y should an ideal be visionary? Is there lack of strength in vision? If there is, the ideal must be weak also — for strength is not the product of weakness, but rather the supplanter. O u r diction­ ary also says that which “is visionary, is dreamy, imaginative, impractical.” N o t so good, is it, to build a house of life on impracticability? H ow then are we to escape these imaginative, im­ practical, idealistic ways of life that lead us vaguely on through life, accom­ plishing a little good here, and a little good there, and not so much somewhere else. T h e re is, so rumour hath it, a place that is paved with good intentions. Ideals and intentions are companion­ able, at least. Let us use ideals as stepping stones, not as finished products, or a goal. Let us practice quietness of spirit, concen­ trating our attention upon wisdom, understanding, humility and love of, a n d service to, humanity. These are not ideals. T hese are not visionary, nor impractical. T h ese are the fingers of God, holding us, guiding us into the straight and n arrow path of our destined way.

The Bible of Mankind
(A Study by Thor Kiimalehto, F. R. C.)
H E first step in the f e l l o w s h i p of faiths is t h a t we l e a r n to u n d e r ­ stand some other r e l i g i o n besides the one in w h i c h we were born and brought up. A man who is of a wholly scientific or artistic t y p e of mi n d should try to un­ derstand that urge in the human heart which finds expres­ sion in religious devotion. Despite the prevalence of agnosticism and material­ ism, religion is too fundamental a need of the human soul for anyone to succeed in eradicating it permanently. Religion is a divine method of educating the soul. All the great world teachers of religion were highly developed and illuminated souls, born with a definite mission to educate their generation in the spiritual laws of life. T ru th is universal, but it must be re-stated in each generation to meet the changing needs of the time. T h e forms of religion, expressed in ritual and ceremony, are at first a living embodiment of the inner truths. Later there is a tendency to emphasize ritual at the expense of the truth it symbolizes. W h a t may have been a necessity in one age becomes utterly meaningless in a later age when social conditions have entirely changed. W h e n man becomes receptive to inner guidance, when love becomes the law of his nature, he will no longer have need of a religious sys­ tem or a religious teacher. H e will study the laws of life in the schools of ancient wisdom, and he will interpret the appli­ cations according to the needs of the d ay and his conscience. W h e r e love prevails, there will be neither injury nor conflict. Each avatar or teacher of religion came to bring a message to his genera­ tion and to emphasize a certain aspect of universal truth. T h e life of every avatar is worth studying. T h e story of each one is both inspiring and illum­ inating. T h e avatars represent the nob­ lest souls of our humanity. In their own lives as in their message they reveal anew the age-old message of love and service. Comparative religion should in­ terest the esoteric student as much as the history of philosophy, the arts, and the sciences. T h e true mystic is at home in every religion. Every shrine is to him a sacred edifice. All ritual is symbolic of great spiritual truths, and every Bible is a divine revelation. T hese noble utterances come from the heart and go straight to the heart. T h e divine voice seeks many channels, and he who is a t­ tuned hears the divine note in the prayer of every faith. T h e one needful quality is sincerity. T h e one high ideal is the life of love and service. T o quote W a l t W hitm an :
“I hear the Arab muezzin, calling from the top of the mosque: I hear the Christian priests at the altars of their churches — I hear the responsive bass and soprano; . . . . I hear the Hebrew reading his records and psalms: I hear the rhythmic myths of the Greeks, and the strong legends of the Romans:

I hear the tale of the divine life and bloody death of the beautiful God— the Christ; I hear the H indoo teaching his favorite pupil the loves, wars, adages, transmitted safe­ ly to this day, from poets who wrote three thousand years ago."

Rudolf Steiner tells us in his K no w l­ edge of the H igher W o r ld s that the stu­ dent should not fail to give his soul the nurture that comes from the inspired teachings of spiritual investigation. “ If our eyes cannot follow the woods in their mantle of green, every spring, day by day, we should, instead open our soul to the glorious teachings of the Bhagavad Gita or of St. John’s Gospel, or of St. Thom as a Kempis.” T h e esoteric student should acquire a new under­ standing for all that the great teachers of humanity have uttered. “T h e sayings of the Buddha and the Gospels, for in­ stance, produce a new effect on him. T h e y pervade him with a felicity of which he had not dreamed before. For the tone of their words follows the movements and rhythms which he has himself formed within himself. H e can now have a positive knowledge that a B uddha or the Evangelists did not utter their ow n personal revelations, but those which flowed into them from the inner­ most Being of all things . . . . T h e many repetitions in the sayings of the Buddha are not comprehensible to people of our present evolutionary stage. For the eso­ teric student, however, they become a force on which he gladly lets his inner senses rest, for they correspond with certain movements in the etheric body. Devotional surrender to them, with per­ fect inner peace, creates an inner h ar­ mony with these movements, and be­ cause the latter are an image of certain Cosmic rhythms which also at certain points repeat themselves and revert to former modes, the individual listening to the wisdom of the Buddha, unites his life with that of the Cosmic mysteries." A most welcome contribution to the literature of Comparative Religion is T he Bible o f M ankind, edited by the Persian mystic, M irza Ahm ad Sohrab. It comprises selections from the bibles of nine of the great world religions with an introduction to each one by a recognized The Rosicrucian scholar of that particular religion. T h e nine religions comprise Hinduism, Z o ro ­ Digest astrianism, Buddhism, Confucianism, January Taoism, Judaism, Christianity, Islam, 1940 and the Bahai Cause. As you read these

selections from the bibles of the world, the striking feature is the similarity and universal appeal of the message in each one. T h e emphasis in each one may differ. Hinduism emphasizes the unity of life; Buddhism, universal law and duty; Zoroastrianism, purity of thought, speech, and conduct: Judaism, justice and social righteousness: Christianity, love; Islam, destiny; Confucianism, filial piety and reverence; and Taoism, de­ tachment and balance. T h e religions of the world compose a celestial harmony, and each religion strikes its note. Yet the entire melody can be found in any one faith. Each religion is a pathw ay to God. Each religion has its inner and outer teachings. W e must not permit the weeds of superstition that accumulate about it in the course of time to blind us to the beauty and the truth within. T h e source of religious inspiration is so lofty that every bible is replete with passages of compelling beauty and power. Every religion sounds the trumpet call to action that man may approach God and that he may convert the world to an earthly paradise, reflecting the joy and harm ony of celestial spheres. As I turn the pages, one noble p as­ sage after another greets the eye and nourishes the soul. The Hindu prays:
"Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!”

In the K handoga Upanishad is a parable explaining the divine essence in all matter:
"Fetch me from thence a fruit of the nyagrodha tree.” "Here is one, sir." "Break it.” "It is broken, sir." "W hat do you see there?" "These seeds, almost infinitesimal." "Break one of them." "It is broken, sir." "W hat do you see there?” "N ot anything, sir.” T h e father said: "M y son, that subtle essence which you do not perceive there, of that very essence does this great nyagrodha tree exist. Believe it, my son. T hat which is the subtle es­ sence, in it all that exists has its self. It is the True. It is the Self; and thou art it.”

Independence through reliance on the inner voice is stressed by Buddha in his final charge to his disciples:
"Therefore, be ye lamps to yourselves. Be a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp. H old fast as a refuge to the Truth. Look

not for refuge to anyone besides yourselves . . . It is they, among my disciples w ho shall reach the very topm ost H eight.”

And this commandment have we from him: T hat he w ho loveth God, loveth his brother also.”

T h e whole duty of man has been stated for all time by the prophet Micah:
"W hat doth the Lord require of thee but to do justice, to love mercy and to walk humbly with thy G od.”

T h e good life as depicted in the Koran is similar:
“God hath preferred those w ho are strenuous with their wealth and their persons to those who sit still.” “Be sincere in your works, for the divine test is very keen. T he hardest part of an action is to secure the purity of motive. W ithout sincerity all works are valueless. Let good deeds be your companions.”

Ecclesiastes adds:
“W hatsoever thy hand findeth to do, do it with thy might.”

Hosea is more explicit:
"For I desired mercy and not sacrifice, and the knowledge of God more than burnt offerings.”

Confucius states in the S h u King:
"W hen a country is well-governed, poverty and mean conditions are things to be ashamed of.”

Mencius teaches:
"Righteousness is man's path.”

In Exodus, C hapter 22, appears a verse startlingly pertinent to the most urgent need of today:
“Thou shalt neither ve x a stranger nor op­ press him; for ye were strangers in the land of E g y p t”

Deuteronomy, C hapter 33, consoles us:
“T h e eternal God is thy refuge, and under­ neath are the everlasting arms."

Despite the moral laxity of a reaction­ ary age such as ours is, the value of the T e n Commandments stands firm. D e­ spite a prevailing paganism, more people know the T w e n ty -T h ird Psalm than any other passage in literature. T h e L ord’s prayer is unexcelled for its classic sim­ plicity and humility. T h e vision of a world at peace in the millennium that Isaiah depicts when men shall beat their swords into plowshares and nations shall not go to w ar any more is still the dream of mankind today. N o message is more sadly needed today by our brutal, aggressive, and powerful indus­ trial barons and dictators than the Ser­ mon on the M ount. W o u ld that these immortal words from John (I, Chap. IV ) could be engraved on the walls of every council chamber in the world today:
“Beloved, let us love one another, for love is of God; and everyone that loveth is born of God and knoweth God. Beloved, if G od so loved us, w e ought also to love one another. If w e love one another, God dwelleth in us, and his love is perfected in us. Hereby know that w e dwell in Him, and H e in us, because H e hath given us of his Spirit. If a man say, I love God and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?

Each religion centers about a perfect­ ed personality — Zoroaster, Buddha, Moses, Jesus, Confucius, Lao-Tze, and Mohammed. Each religion teaches the perfect man, the superior man, the ideal to which every human being should aspire. T h e righteous life, the life of love and service, is the path to a perfect manhood, to that state of harmony when man is united in the bonds of love both to God and his fellowman. Let us take the nourishment that all these religions offer. Let us not study from one book alone. W e can gain in understanding, in breadth of vision, in insight, through familiarity with all the bibles of the world. M ost of us need a note of inspiration with which to begin or close a day of worldly cares or ard u ­ ous toil. W h a t better method than to read a chapter from some classic, sancti­ fied by countless devout human beings, a passage from the Bhagavad-Gita, the G athas of Zoroaster, the Koran, the Upanishads, the O ld Testament, or the N e w Testam ent. As you read, you will find the passages that have inspired the great writers and thinkers of the world — Dante, Sir Francis Bacon, Schopen­ hauer, Tolstoy, Emerson, E dw ard C a r­ penter, and W illiam Butler Yeats, to mention but a very few. T o immerse one’s soul in these classics is as ele­ vating as the study of music or of art or the contemplation of great works of architecture. T h e arrogant European may dispar­ age the Orient. Yet the truth remains unchallenged that whatever is sublime in western tradition comes from the philosophies and the religions of the East. Civilization and unrestrained in­ tellect have thrown the modern world into chaos and confusion and lawless destruction of human beings; even the helpless, the women, and the children. W h o can dare deny that a beautiful soul

is worth more than all the wealth of Croesus, and a beautiful w ay of life is of greater importance than all the inven­ tions of the W e s t, and the H eart is more important than the Head? Egypt, India, China, Persia, Pales­ tine, and Arabia have given the world its great religions and the loftiest senti­ ments ever reached b y the soul of man. T h ese countries were the seats of flour­ ishing civilizations in the past. T o d ay they are seething with the unrest of a transitional period. T h e goad of perse­ cution and oppression is driving them to unity, harmony, and self-awareness. T h e y are passing through the trial by fire. T h e y are being prepared for a tremendous resurgence of their genius and culture. Hail to the light that appeared in the East! Its rays have encircled the world, quickening into life whatever land they have touched. T h e Light shines for all who have eyes to see and hearts to feel. T h e re is no rest. T h e Light moves ever onward. T h e spiral is about to be com­

pleted, and the Light shall dawn once more in the E ast on a new day not so far away. Let us take the gifts that God has showered upon the world. Let us drink at the fount of wisdom, no matter in w hat garden we find it. M other Asia, thou hast nourished at thy breasts the children of all mankind, and thy sons have been the noblest that this world has yet seen. Even today the noblest experiments in government are being tried in Palestine and in India. T h e pioneers of Palestine have literally turn­ ed the desert into a blossoming garden despite indifference and opposition. T h e people of India have united under M a ­ hatm a Gandhi, have abolished the a n ­ cient w rong of caste without civil war or bloodshed, and will achieve political independence without revolution. A nd the greatest statesman in the world to­ d ay by common consent is the spiritual M ah atm a Gandhi. H e towers above his contemporaries as the snowcapped Him­ alayas tower over the mountains of the world.




“T h e reason I came into the O rd e r and have remained all of these years is to find more ways of improving myself. I take it for granted that the reason most of you are in the Order is because there is some dross you w a n t to burn out, some weakness you w ant to overcome, some strong point you w ant to build up. W e can soon realize that while there are weaknesses in all of us, we are not all alike— neither good nor bad. W e are just different, and each individual has his or her right to be different in a w ay that is in accordance with the light of his understand­ ing and development.”'— Dr. H . Spencer Lewis, late Im perator of A M O R C .




( C ontinued from Page 451) newly formed atoms travelling at nearly the same velocity as light. How? W h y ? H ere is how and why. T h e energy The Rosicrucian rays on striking the heavier atmosphere are slowed, imperceptibly, by the atomic Digest and gravitational effect and in this way January enable the accumulation of photons to 1940 form a very intense concentration of energy in the respective orbits before the newly formed system is carried aw ay by the rotating gravitational field of the earth. T his gives rise to the theory that the photon is the smallest unit of matter and that m atter is, really, only a form of energy.

E a c h m o n t h a p a r a m o u n t q u es tio n o f t h e d a y w h ic h e n g a g e s t h e th o u g h t s of m illio n s of i n te llig e n t p eo p le t h r o u g h o u t t h e w orld w ill b e c o n sid ed in t h i s d e p a r tm e n t. E a c h q u e s tio n will b e a n s w e re d b y tw o d ifferent R o s ic ru c ia n m e m b e rs. T h e a n s w e rs to th e q u e s tio n s a r e n o t to be r e g a r d e d a s official s t a te m e n t s of o p inion o f t h e e d ito r of t h i s p u b lic a tio n , o r of t h e officers of t h e R o s ic r u c ia n O rd e r, AMORC.

T h r o u g h t h e studies w h ic h she has p u rs u e d , G e n e v i e v e H a t c h has h a d oc­ casio n to n o t e t h e in flu e nc e s o f c iv il i­ z a t i o n u p o n som e scientific fields. H i s w i d e e x p e r i e n c e w i t h v a r io u s as­ pects o f p r e s e n t - d a y l i v i n g enable s H a r v e y W . M c C o rm a c k , retired com ­ m a n d e r , U . S . N . , to c o n s id er this q u es tio n c a p a b ly .

C I E N C E teaches that the ability of any species to survive n ature’s ca­ tastrophes depends upon that species’ aptitude to readjust its habitat and physical structure to conform to chang­ ing evolution. T h e species most capable of this are the least specialized types. M a n ’s only weapon against nature—his intelligence—has been, for the last few centuries, rapidly becoming specialized. Undoubtedly, if we consider only the ancestors of this present civilization, our intelligence has materially progressed; but since the Renaissance each individ­ ual’s education has tended to be in one particular field and our modern civiliza­ tion has made specialization imperative that man might procure steady employ­ ment. Civilization has aided mankind in every w ay a material-minded master would deem necessary — health, safety, comfort, inter-communication, leisure, and recreation. W e have every advan­ tage over the savage, yet, if our civiliza­ tion should suddenly crumble, our socalled savage neighbors would be the ones most capable of continuing to find ( Concluded on Page 462, Col. 1)


I V I L I Z A T I O N , a t an y particular time, may be defined as the total effect upon mankind of all the A rts and Sciences known at that time. T h e laws governing human actions and reactions have always remained the same. W h e th e r an individual is a suc­ cess or failure is largely a function of his personal equation. M ankind is always dependent for his very existence on the means and meth­ ods then extant, and if during any period he was deprived of his current civilization he would be just as able to meet the new situation as would m an­ kind during any other period. In all ages, mankind would have been completely bewildered if the influences surrounding him were suddenly and violently abolished. But today mankind has as much intelligence, initiative and ability as ever before and surely far more knowledge. M odern society, suf­ fering destruction of its civilization, would therefore much sooner reestablish itself than would by-gone society, pro(C oncluded on Page 462, Col. 2)


Cause and Effect Are Within You
H ugh

P. H u b b a r d
various creeds and peoples, is the Cause and Principle of M an and the entire Universe. Hence man is sure, even without means for experimental or sci­ entific proof, th at this G od is his crea­ tor, w hether H e partake of the nature of a personality according to orthodox beliefs, or a spiritual entity, or the im­ personal aggregate of natural an d spir­ itual Law. M an is sure of this, first through his intuitive feeling, and second through reason and spiritual meditation. Cause and effect; God and M an; as Jesus put it: “ I am the ‘V in e ’ and ye are the ‘branches’.” God and M an are as inseparable as cause and effect or the vine and the branches. O n e of the most important functions of effect is to make us conscious of the cause. T h e cause is an invisible thing, while the effect is the corporeal or visible manifestation there­ of. W e r e it not for effect and the power to reason, we never would be conscious of any cause. W i t h the exception of a few debatable cases, animals do not reason. H ence they are not aw are of cause,—they live only in a world of effects. But man, if he thinks and acts intelligently, lives in a world of both cause and effect. A n d when m an’s mo­ tive is right, he can change unfavorable effects of his life and surroundings by bringing different causes into motion. Notice I did not say, “ M an can change cause,” for God, Cause, Principle, is changeless. But different causes may be brought into operation to bring about different effects, just as you might stop

T IS a universally accepted axiom of philosoph y and science, that there is no effect w ith­ out a cause, and c o n v e r s e l y , no c a u s e without an effect. T h e first of t h e s e t w o state­ ments is o b v i o u s enough, that there can be no e f f e c t w ithout some mo­ tivating cause to bring it about. But the second statement raises a question in our mind. Could a cause exist without an effect? W e might say that gravity causes a waterfall when a lake or river is located at a higher level than sur­ rounding land, but that there are cases where those conditions are fulfilled but there is no waterfall. T h e answer is that there is the power necessary to produce a waterfall, but that power is not in mo­ tion. T h e re must be an opening at the appropriate place in the rim of the lake so that the w ater can flow out and make it possible for gravity to put its power into motion. T hen, and then only, will the effect be manifested. W e might say then, that the cause is not merely the power to do a thing, but it is that power The pu t into motion. Rosicruciati U nderstood in this light then, no Digest cause can exist without its effect. N ow January it is also universally accepted that God, however H e may be conceived of by 1940

gravity from making a waterfall at the lake’s edge by damming up the outlet, and installing a pump which, when put into operation, would have exactly the opposite effect, and carry the lake on up the hillside to a higher location. In this case we do not change or do aw ay with the law of gravitation; we simply apply a different law or cause and produce a different effect. Hence we see how useless it would be to beg or implore God to stop the Law of gravity because we w ant our lake raised instead of lowered. W e would not do such a foolish thing. But we do things just as foolish when we ask amiss about other things concerning Laws which we do not understand. W h e n we wish to accomplish anything in the physical world which is beyond our present knowledge, we do not beg the Laws of science to do the thing we w ant done. Instead we get text books explaining these Laws, and learn how to use them so we can apply the right causes, and thus bring about the de­ sired effects. "A s in Heaven, so on E arth ,” or con­ versely, as in the realm of physics, so in the spiritual realm; we must get and read books and articles explaining the Laws of Spirit, if we would apply them to bring about the desired effects in our daily living. Ideas are emanations from God. T h e y are inspirational and crea­ tive. T h e y are cause. T hou g hts are ef­ fects, and are changeable, depending upon the idea (cause) which comes to us by inspiration and brings thoughts regarding those ideas. It has been stated that God and His creations are one and the same thing. In one sense this is true, but it requires explanation. M an, being made in the image of God, is like Him. Therefore man has within himself, individually, cause and effect. T h e cause or real man, we say, is the Ego; while the effect is expressed through his physical body.

T h e cause is invisible; the effect is visible. For centuries our eyes have been so dull and credulous as to believe that the body or effect dies, but we cling tenaciously to the principle that the cause or real man is eternal, for, we say, we are created in His image and likeness. Hence, since the cause or ego of man never dies, the effect or body must keep reappearing time after time till he sees the error of belief in disease and death. T h en will he demonstrate Life Eternal, and have control over his flesh body, and cause it to appear and disappear at will for his best use, just as Jesus did. “ G reater things than these shall ye d o / ' he said. It is time we were getting busy and coming somewhere near w hat he did before we can do greater things. So we would say that as far as man is concerned, his cause and effect do seem separate so long as he entertains this false belief. But it is only a belief, and when his eyes are spiritualized he sees that there never is any separation. God and his creation, hence, cannot be separated in thought, and certainly not in location since both are infinite and would have to be coincident. If they oc­ cupied separate localities neither would be infinite. Considering all these things then, we come to the inescapable conclusion, first that M an is inseparable from God, and second that M an and the universe constitute the physical expression or "b o d y ” of God; just as m an’s body, composed of billions of cells, constitutes the physical expression of m an’s ego. Now, since by definition we know God is Good, Law, Principle, Love, Life, and is All-wise, All-powerful, and Ever­ present, we see how m an’s “birthright” endows him with these same attributes to w hatever extent he will call upon them for his use. Declare that you are these things and make yourself feel them, and you shall have them.

O n e who knows the Unknowable, Ponders on the Imponderable, Unscrews the Inscrutable,



Scales the Unscalable, Speaks with the Voiceless, Comprehends the Incomprehensible. — Theophilux.

from the

I n th is d e p a r t m e n t w e p r e s e n t e x c e r p ts fro m t h e w r i t in g s o f f a m o u s th i n k e r s a n d te a c h e rs of t h e p a s t in o r d e r to give o u r r e a d e r s an o p p o r tu n ity of k n o w in g t h e i r lives t h r o u g h th e p r e s e n t a t io n of th o se w r i t in g s w hich ty p ify t h e i r th o u g h ts . O ccasionally, how ever, w e sh a ll p r e s e n t an a r tic le w h ic h s t r e s s e s th e efTect o f som e specific p h ilo so p h ica l p o s tu la tio n u p o n t h e people o r c o u n tr y w h e r e it w a s p ro d u ced . T h is m o n th w e p r e s e n t " T h r e e P h ilo s o p h e r s of t h e N in e te e n th C e n tu r y ,” b y F r a t e r E y m a rd , a s y n t h e s is of t h e p h ilo so p h ica l c o n tr i b u ­ tio n s w h ic h B e rg so n , L o tz e a n d S p en cer m a d e to t h e i r eras.

E ym ard,

F. R. C.

O D A Y libraries of a s s u m e d import­ ance have valuable e d i t i o n s on t h e subject of philos­ ophy, universities have their profes­ sors o f philoso­ phy, and we may therefore b e l i e v e without doubt that philosophy is an activity of the h u ­ man mind. But to define it is no simple matter, yet one thing is certain; philosophy does exist. T h ere are many objections of an ob­ streperous nature laid against the study of it, but these are the same as the ob­ jections of a native of a backward coun­ try to the parade of progress. Philoso­ phy is, we state, that attempt to make our whole experience intelligible. Every­ thing in the universe, which in any way enters into human experience, is a nuc­ leus for philosophy to build upon; the The Rosicruciati universe is inexhaustible. T his knowl­ edge of phenomena aims to give us an Digest account of the different attempts which January have been made to unfold the proposed theorems of existence, and those who 1940

apply themselves to philosophy employ our attention in showing the sublime views at which we can arrive through our understanding, our keenness of per­ ception. T h e study of this subject promises a student, if steadfast, a better understanding of himself, of his fellowmen, their m anner of thinking, and the purpose of life. Philosophy is like the soul, for as Heraclitus says, ‘Y o u will not find the boundaries of soul by trav­ eling in an y direction, so deep is the measure of it.” Philosophy is separated into ancient and modern divisions; the former comprises from the earliest times of which we have actual record to the Christian era; the latter comprises the philosophic contemplation within that era. Eighteenth century philosophy had fallen into disrepute because of N a ­ poleon’s opposition to it and because of the Revolution; thus the rise of Bergson upon the scene was of the greatest im­ portance to French culture. His coming made the study of philosophy once more a justifiable pursuit; it sanctioned the French craving for individualism, free­ dom, and novelty; it gave science its due. Henri Bergson, who accomplished those acts, was born in 1859; his father

was Polish and his mother was of E n g ­ lish birth. It was this man who gave to French art, politics, and religion a phi­ losophic thought as a guide, and it is he who ameliorated the nineteenth century and so, in his endeavors made that cen­ tury different from all the others. T h e first characteristic of Bergson is in style: brilliant , an d it burns with a steady brightness, as of a man who is resolved to fulfill the luminous French phrase — it is h a rd e r to be wrong in French than in other languages. Schopenhauer w as first to stress the feasibility of making the concept of life more fundamental and inclusive than force. Bergson carried on the idea and converted an unbelieving audience to it by his force of eloquence and sincerity. W e need B ergson’s emphasis on the elusive continguency of things and the remoulding activity of the mind. W e were near to thinking of the world as a predetermined and finished show, but now we can see our part in the evolu­ tion of the world. T h e best that was in Bergson’s mind w as thrown into an a t­ tack on materialism. Bergson’s biologi­ cal preparation, his familiarity with lit­ erature, the modest w ay he offers his erudition—which is not with the dignity that Spencer weighs down his pages— grants us an opportunity to admire his thoroughness. His philosophy has not only gripped the young minds of France very strongly but also many matured professors have accepted his views as the soul of their own teachings; there­ fore when in his analogies and in his illustrations he becomes occasionally obscure we must forgive him. M en like Anatole France, Garres, Bourget, C lau­ del, and Romaines are said to have come under his spell. Beyond France, teachers in both America and Germ any acknowledge him as their master. Berg­ son soared to popularity because he came to the defense of hopes and people found that they could again believe in immortality and a deity; they were satisfied. N o t because of any single accom­ plishment, but because of his helping to free the mind from entirely earthly things, we choose Henri Bergson as the greatest French philosopher of the nine­ teenth century. F ran c e’s energies between 1874 and 1888 were directed to reconstruction of

national discipline. As a result, that self-confidence, which is vital to the production of philosophy and its sys­ tems, was lacking. Consequently to G erm any men turned for inspiration. It was then the prestige of Germ any grew greater than it had ever been before in France. T o this scene came a man named Lotze, the most important repre­ sentative of idealistic philosophy in the latter half of the century. Rudolph H erm ann Lotze was born in Bautzen, Germany, on the 21st of M ay, 1817. Dr. Herm ann W eisse, a philosopher of religion, was once Lotze’s teacher. Lotze studied medicine and philosophy together for a period of four years. In 1839, he qualified as “ Docent.” H e then became a teacher of physiology. According to Lotze’s own account, it was a strong inclination to poetry and art which had first brought him to study philosophy. His study of medicine brought him to realize the necessity of gaining a knowledge of natural science. But, it is to physics that he owes his realism, his theory of simple essences, and his perception of truth. Lotze influenced his age by the moment of his thought, by his inside knowledge of science, and by his incor­ poreal conception of life. H e is optimis­ tic and sees in the conformation of the world a celestial order. T h e construc­ tion of his system is most comprehensive in its scope, as well as artistic in its a r ­ rangement. H e placed as director of this world a personal, divine Being that be­ cause of its goodness disseminates itself through us all so as to create varying degrees of sentience. T h a t brought out in the mind of this philosopher the idea that the absolute, which metaphysics establishes as the unity of the universe, becomes, in the conception of religion, a personal God. H e raised the notion of value to a place of conspicuousness and set it at the zenith of logic and metaphysics, as well as of ethics. H o w ­ ever, with all considered, there is a bit of agnosticism in his philosophy, and he exhibits the temper of extreme distrust and restraint in advocating his own views. One must admire, and one must admit that Lotze’s system is outstanding. H e is entitled to be referred to as one of the greatest thinkers of the recent times. H e is chosen for a part here be­ cause he brought light and strength at

a time when man was groping in the dark. T h e preeminent philosopher of evo­ lution and of social liberty of the nine­ teenth century in E ngland was Herbert Spencer; he was born a t Derby, in 1820. T h e popularity of evolution as a phi­ losophy was due to Spencer and to Huxley, its enthusiastic sponsor. W h e n Spencer deals with the knowable, he uses two principles of physics, namely, the Indestructibility of M atter and the Conservation of Energy. He then com­ bines them and calls the result the P er­ sistence of Force. H e builds upon this his great theory of evolution. T h e a r­ rangem ent Spencer made became the elaborated formula of a classic definition of mechanistic evolution. “ Evolution w a s,” he maintained, “ (1) a continuous change from (2) indefinite, incoherent homogeneity to (3) definite, coherent heterogeneity of (4) structure and func­ tion through (5) successive differentia­ tions and interrelations.” In other words the unending process of evolution is the forming of a thing, with the use of so much energy as is necessary, the tran s­ formation from something indefinite to something definite; and the beginning then of disintegration to form another process, to infinity. Spencer was aw are that his attempt to intervene between religion and sci­ ence would meet with resistance. N e v er­ theless, men need living, concrete ideas in order to believe that there is a rela­ tionship of nature between themselves and the object of their worship. Spencer

saw that relationship for he had a gift of penetrating to the essential ideas in the various sciences, and of grasping their interrelations. His effective power lies in his splendid power of generaliza­ tion; it is by reason of that that much light has been hurled upon the problems of biology. So masterly a harmonious adjustm ent of so immense an area of information did he effect that criticism is almost humiliated into silence by his accomplishment. H e is chosen as the third member of this triumvirate, for his works were masterpieces of the human mind. A t the time when he passed on to higher initiations, he had come to con­ sider that his intellectual efforts were nugatory. W e of today know otherwise. O u r three philosophers were humanly wise; they cared for the ailments of the mind, as the doctor cares for the body. T h e y showed us different w ays of thought but also, they advanced us in knowledge of power by their desire to help their fellowman. ‘‘So let us listen,” as M r. W ill D urant advises us, "to these men, ready to for­ give them their passing errors, and be eager to learn the lessons which they are so eager to teach.” “Do then be reasonable,” admonishes Socrates to Crito, “and do not mind whether the teachers of philosophy are good or bad. but think only of philosophy herself. T r y to examine her well and truly; and if she is evil, seek to turn aw ay all men from her; but if she be w hat I believe she is, then follow her and serve her, and be of good cheer.”




( Continued from Page 457)
B y G e n e v ie v e B . H a t c h By H a rv e y W . M cC o rm ack

safety and sustenance since they would not be dependent on the tribe as a unit for their existence as we have learned to be. Therefore, it would seem that while civilization is our most cherished possession, we have lost through it the hardiness of our pioneers and their The capacity for self-preservation. Rosicrucian

Digest January




vided knowledge remains to a reason­ able degree. It is therefore concluded that civiliza­ tion, “ Is Aiding M ankind.” and this is strongly supported by the Cosmic Laws of evolution as understood by the Neophyte. Nevertheless, I largely agree with Dr. Alexis Carrel (M an the Unknown) that all is not well with modern civiliza­ tion. F or m any generations mankind has been building for himself an envir­ onment to which he is not well suited.

A Message From the Imperator of Europe
T h e fo llo w in g is an a d d r e s s d elivered b y th e I m p e r a t o r o f E u ro p e, k n o w n b y th e m y stica l na m e of S a r H ie r o n y m u s , to m e m b e r s of th e P . U. D. O. S. I., a t th e i r co n feren ce in B ru ssels. B elgium , la s t A u g u s t. I t will be recalled b y all R o s ic ru c ia n s t h a t t h e i n itia ls : " P . U. D. O. S. I . ” a r e a n a b b re v ia tio n of th e w o rd s, “ F e d e r a tio n U n iv erselle d es O rd re s et Societes I n i t i a t i q u e s ." T h is F e d e r a t io n is com posed of th e A U T H E N T I C a r c a n e a n d m y stica l o r d e rs of th e w orld, h a v in g c h a r t e r s an d m an ife sto e s recognized by all of th e m e m b e r o r d e rs . T he AMORC of N o r th an d S o u th A m erica is t h e only R o sicru cian O r d e r of th e W e s te rn w o rld h a v in g m e m b e r s h ip in it by v ir tu e of its h isto rical b a c k g r o u n d a n d su b s e q u e n t recog n itio n . F r a t e r Ja m e 3 W hitcom b, now G r a n d T r e a s u r e r , a t t e n d e d th e la s t F . U. D. O. S. I. Conven­ tio n as th e late I m p e r a t o r ’s, D r. H. S p encer L e w is ’, p e rso n a l r e p re se n ta tiv e . T h e C onvention of th e F . U. D. O. S. I. w a s p r e s id e d o ver b y th e I m p e r a t o r of th e R o se + Croix of E u ro p e. —I M P E R A T O R .

H Y are you assem­ bled t o g e t h e r in this Temple? Be­ cause you are ini­ tiates; a n d if I asked why you are Initiates? It is because you have heard the myster­ ious calling: ‘Y o u will b e c o m e like u n t o G o d .” B u t this time, it is not the serpent, sneak­ ing out of Darkness that pronounced it, it is Christ in the resplendency of Divine Intelligence who proposed this new as­ cension to you. A nd w hat was a lie in the mouth of S atan becomes a power on the lips of Christ. T o those H e loves, H e brings more than the revelations of salvation, He gives the complete vision of the m ys­ teries of Heaven and of the Earth. Because you have chosen the right Path, because you w ant to live with the Angels and not with the beasts, God grants you His Light. By dint of aspiring toward the w hite­ ness of the mountain summits, by dint of raising yourself toward the infinite celestial world, you have ceased to lie in the filth of the earth, and the paths

of the messengers of G od have become familiar to you. You have understood that the calling from on High was that of perfection, and that your possibility of perfectibility was limitless, each step preparing the following one. A n d it is to the highest point of spir­ itual improvement that the Rose-Croix O rd e r means to lead you. You are the unknown M asters who, through the power of prayer, of uprightness and of the deeper and deeper knowledge of mystery, collaborate to the realization of the Divine scheme. You will become like unto God. In a world that is sub­ mitted to violence, you are the sacred Knighthood that will save, as the great O rd ers have done in the days of yore, the ideals of justice, of love and of charity. T h a t which universe is in the look of man, the mystery of Christ is for you, the initiates who are searching for Light. Remember the words of Leonardo da Vinci: ‘‘Him who has once met Jesus shall never turn his gaze from Him .” T his meeting with the M aster is the supreme grace that the Highest Power grants to the men of good will. Those who have not yet found Him on the path of their lives, if they do not resist

spiritual truth, if they wait patiently and quietly, some day will meet Him, and on that day, all mysteries will be revealed unto them; they will be initiates in the highest meaning of the word; they will be Magi. T h e M agus lives in a domain where the nervous fluid, vehicle of evil, does not reach and w here the power that the black Magician draws out of his cere­ bral substance with a view to harm you comes back against himself. Remember that if you are really above men, it is only because you loathe the abominations of the world, its false, ephemeral, debasing pleasures, and be­ cause you have chosen the path that rises toward Splendor; because you have consecrated your life to the prayer that creates an infrangible barrier against the material forces, and to the meditation that opens the inaccessible regions of the spiritual plane. It is w hy none shall truly be a M agus if he has not received the Sign of Christ, the anointment of the Holy Ghost, and if he does not participate in the im­ mortal and radiant life of Christ. For those who have not been suffi­ ciently prepared through religion to the practice of prayer, the most difficult point is to submit to the necessary dis­ cipline so as to raise themselves to that true prayer that puts the human soul in attunement with the Supreme Power. T h e occultist M asters, too often, do neglect this indispensable preparation, which, evidently has the character of absolute necessity only for the brethren of the Rose-Croix. It is the mystical formation, of which a perfect medium is the meditative read­ ing of the great mystics, like Louis de Blois, Saint Jean de la Croix, Ruysbroeck the Admirable, Juliana of N o r­ wich, Saint T h eresa of Avila. . . Study them with a pure and sincere heart and soon you will understand this word of the first Epistle to the Corin­ thians: “ Spirit searches all things, yea, the deep things of G o d.” A n d the more this spirit of brother­ hood with the great mystics will detach you from the material world, the strong­ The Rosicrucian er you will become to dominate and conquer through prayer the enemies of Digest Light. January A t the beginning of your initiation, 1940 you will revolt against the ascetic rule

that is proposed to you, against the ex­ terior forms that are the degrees of im­ provement; it is matter, in you, that is rebelling. Inert matter is the easy domain of the evil forces that are serving the enemy which, in the Bible, bears the dreaded name o f -----------W h e re v e r matter is ruling, the powers of the black forces are ready to fight; even when it is idealized in the most beautiful paganism, matter conceals the insidious calling of the serpent. By itself, matter has no ideal, no beauty, no morality. T h e aesthetical re­ flection of material things is in propor­ tion with their spiritual harmony. D e ­ prived of this direction, m atter stirs up in spirit only the base instincts, selfish instincts, and opens the door to crimes, even to those th at are a sin against nature. T his is w h y it is our duty to combat materialism and selfishness in all their manifestations: 1. First of all in yourselves, by cast­ ing off the usual covetousness of man; 2. In the O rder, by bringing into it the spirit of charity, of love, of confi­ dence and of Light; by fighting against ignorance, which is an aspect of lazi­ ness, and also against the desire for ma­ terial and intellectual wealth which is a temptation from the evil spirit. 3. Finally in the outer world, by spreading the true Light wherever you will go; by living the life of spiritual and radiating beings because there will be real peace only when men will act according to the w ays of Spirit. Even if you have not. as yet, attained complete initiation in spiritual truth and if the fundamental creed of knowledge is not entirely in your heart, you must strive with all your might to the power­ ful union of all the spiritual forces, for the realization of an O rd e r which will work side by side with the Church of Christ in the domain of intelligence as the Knighthood worked during the Middle Ages in the social field. T h e O rd e r of the Rose-Croix is in reality the highest knighthood of our epoch, but all the O rders that serve the same ideal are also the servants of spirit. F or this reason it is indispensable that they all keep up the same discipline and

that none of them, through guilty negli­ gence, may undergo condemnations that would make their spiritual work sterile, and that would place them under the yoke of the spirit of Darkness. M an y O rders, which were honourable at their beginning, thus have fallen into the worst of errors, and have ended in contempt and oblivion. N ow adays it cannot be the same. I w ant to set up the helm right to Divine T ru th that is the basis of all work of Light, and if some d ay I were to be con­ vinced that I had been leading our O rders into the evil path, or even in a path that would be dangerous for the salvation of our brothers, I would prefer to break up the O rd ers and reject the sceptre, rather than to imperil them. O f yore, it has been necessary to w arn of the pitfalls those who were waiting for the second coming of Christ, and who, in the white work, had let in­ filtrations penetrate, thus falling under the reprobation of the Abbot Barbier; and in M a y 1884 these blunders brought up the condemnation of Orders that were thoroughly respectable at their beginning. Forty-five years after this decree the question arises again upon an absolute­ ly new plane of spirit. I believe that if one w ants to combat with its own weapons the spirit of Darkness which, in its outer aspect is that of materialism, of selfishness and violence, one is led to go down unto the subterranean regions of thought, there where is to be hatched the eternal con­ spiracy against Light. Something has been changed in the world, but we would that the world be really transfigured by the establishment of the universal rule of Peace and Love. Before the Sovereign M aster of all things whom the true R -C recognizes with a humble heart, we invoke Light and strength, so that being heartily at­ tached to His divine revelation and to His teachings, we may pursue the real­ ization of G o d ’s designs, so also that our watchful care be not surprised by pernicious infiltrations, that so many times have been stigmatized, and that might corrupt the work that has been entrusted to us. I wish that now my appeal may be heard in the remotest parts of the earth.

Because in these last words of mine, I do not speak only to the Magii, but to all men of good will, to all men who are conscious of the mission and of the re­ sponsibility that has been placed upon them by the M aster of all things! F or a long time we have been living in a dark period of turmoil. T h e earth, thrown out of harmony through the dis­ orders engendered by war, vainly a t­ tempted to recover its equilibrium, and more than ever for the last 20 years the menace is closing over it. T h e black forces are let loose upon the world. Materialism which, in man, takes the form of selfishness and in the nations that of violence, is pressing hard over the souls. T h e great ideals of love, of liberty, of universal charity are de­ spised, and to the innate aspirations of man towards his celestial destiny, a paganism that is the pestilential blos­ soming of matter is opposed as a de­ rivative. W h e re v e r religion is perse­ cuted, materialism is ruling as a master, to debase the individuals and to make of them the tools of an attempt of destruction. W e clearly see where lies evil and we must conquer it. It is w hy I appeal to all men of good will to prepare a new crusade, the aim of which is not the sterile salvation of the empty sepulchre of Christ, but the salvation of the spir­ itual ideals, the loss of which would be the worst cataclysm that may befall humanity. You are the Knighthood of the Spirit, and I ask you to go wherever the com­ bat makes a call upon you, to erect again the sacred labarum, to be present wheresoever the spiritual ideals are in­ sulted, violated or even threatened. T h e luminous fate of the world lies between your hands, the future of humanity shall be the price of your victory. Like true knights of the Kingdom of God, go to the conquest of the U n i­ verse, of peace, of love, of fraternal charity. Nothing can resist to the mystical weapons of the M agus. Go and speak to men of their duty. G od who has chosen you among His children shall ask you to account for w h at you shall have done for the instauration of His Glory.

m m nm

T he "Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian Fraternity. It is a focal point of Cosmic radiations and thought w av es from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time will receive the benefit of the vibrations. T hose who are not members of the organization may share in the unusual benefits as well as those who are members. T he book called "Liber 777” describes the periods for various contacts with the Cathedral. Copies will be sent to persons who are not members if they address their requests for this book to Friar S. P. C., care of A M O R C Temple, San Jose, California, enclosing three cents in postage stamps. (P lease state whether member or not— this is im portant.)

N O N E of th e leading radio broadcasting sys­ tems, in its west­ ern division, there is a program one day of the w e e k between the hours of 11:00 and 12:00 P.M . entitled “T h e H our Before T om orrow .” T his program is devot­ ed to organ music which is conducive to meditation and the considering of ourselves in relation­ ship to the day which is closing and the The Rosicrucian tomorrow which will soon begin. W e naturally measure our activities Digest in terms of time, and always consciously January or unconsciously have in the back of our minds a conception, or a consideration 1940 at least, of our activities in relationship to time, w hether that time be the few minutes in which we have to catch a train, or the hours within which a cer­ tain piece of work must be completed, or the days and months within which a more extended activity must be carried on, or the years which we have remain­ ing in this earthly existence. In relation­ ship to this time we are always consid­ ering the beginning of a new period, a departure from a previous period to a new one. W e do not think consciously of the change from minute to minute, or in relationship to our life as a whole, from hour to hour, but we are particu­ larly conscious of each new day and each week, because these periods of time are changing in close relationship to the matters which demand our im­ mediate attention. M onths and years are changing in relation to our total

existence which makes us aw are of the limited activities which may exist ahead of us. W e particularly have become more and more conscious of the change in years. W i t h the end of each year we are conscious of the fact that we are going to have to change one of our habits; that is, the writing of dates. If it were not for the fact that most of us in writing checks, correspondence, or any other material requiring a date would continue to write 1939 after the beginning of the year 1940, we would be less conscious of the change in years, but it breaks into our habits and there­ fore it is brought closer to our attention that a change in our time records has taken place, that we must adjust our­ selves, and that causes us to stop and think and to realize, not so much that a new period of time has become effective, but that a certain period of time has elapsed and we are now literally dwell­ ing in the hour before tomorrow when we must go ahead into a new period. W ith this thought in mind we suddenly come to the realization that the im­ portance of changes of time is not as significant as the fact that we are al­ ways living in an hour before tomorrow. T h a t is, every hour or every moment of our existence is one which is immediate­ ly preceding another. W h a t then should be our attitude to­ w ard this future moment which is im­ pending — which will be the present moment in a very short time? M uch has been said concerning the future, but w hat is the best method to prepare for the future? In the first place, one m eth­ od which is not satisfactory, or not needed, is a concern For the future in the sense that we must be frightened or be in a constant state of anxiety for w hat may or may not be. T h ere is no use in wasting our energy anticipating future conditions when it is far better to consider the moment in which we live. In other words, the hour before to­ morrow should be the period in which we accept the future as a challenge, and not as a threat. T h e challenge should be to consider the needs of the present in order to accept the conditions of the period that is coming. N ew Y ear resolutions have very good motives behind them. W e decide that beginning this year we will do this or

that differently, we will form new h ab­ its, or we will decide to establish new trends of thinking, new ideals. But why should we set aside only the beginning of the new calendar year for such a de­ termination? W h y can we not consider every hour the hour before the begin­ ning of a new period in which, within that hour itself, we will devote ourselves through the medium of the activities which are necessary in our daily exist­ ence to prepare to better be able to meet the challenge of the time that is going to come? W e cannot depend altogether upon the support o f others, the relation­ ship of our environment, or other out­ side conditions in order to shape our thoughts that are to formulate our atti­ tude toward this present moment. It is an individual problem, and if it might be considered advisable for one person to suggest w hat some of the points to be considered should be, I believe it ad ­ visable to consider the following: First, let us determine to use each moment to think for ourselves. T h e greatest danger that faces the human being is to give up his independence of thought. W h e n his thinking becomes so directed by outside influences that he is accepting w hat he reads and what he hears as the foundation for all of his decisions, then he is no longer putting into effect his own right to use his Godgiven right to think. T o d a y there exists in the world pressure from every side to make up the mind of an individual. It is blasted at us from every source. W e find it before us when we read, we hear it from the platform and radio, we are conscious of it in the activities of those about us, but we should remember as individuals that all this material is only as important as we make it in our own minds. W e know of the illusions of the objective senses; we know that what we frequently see is not w h at actually exists, as in the case of various optical illusions. Therefore, let us realize that much of w h at we find, or have brought to us, which is the opinion of others is not w hat we seem to think it is, but con­ sists to a certain extent of illusions and misinterpretations, not only of our own objective senses but of others, because it is interpreted through the objective senses of hundreds of individuals. Therefore, our first determination in

this present hour is always to determine mentally to weigh everything that comes to us through our objective realization. T h e second point is closely related to the first. Let us give less thought to the materialistic presentation of the affairs of the world. Let us decide that in our lives, closely related as they may be to a materialistic enterprise necessary for our sustenance and living, we will give a few moments each d ay or each hour, if only a few seconds, to thinking or contemplating on facts that exist outside of our physical existence. Let us deter­ mine to think in the abstract, if only for two or three minutes out of a whole day — to think of those qualities, values, and factors which are the motivating power of our lives, and which exist regardless of the material item which may be con­ nected with them in our thought. Think of charity, of love, of peace as things in themselves as if they existed as a part of our own being. T h e third point is our determination to incorporate together as a philosophy of life the previous two points already suggested, to reserve some time for con­ templation upon all the activities of our existence and to, through the medium of contemplation, turn toward a higher source than that of the material world for strength and direction. W h e n e v e r the average human being is faced with a critical decision, or is faced with trouble, he always states, “ If I only had a w ay to turn, and there were only someone whom I could consult.” T his reflects the individual's habit, reflects his reliance upon another human being, upon a material, physical condition to be his means of support. T h ere must come into the life of every living person those times and conditions which are discouraging and not harmonious with his whole existence, and which make serious problems for him to face. T h e r e ­ fore, when these problems are not as great as they may be at some future time, then is the time to prepare to have a source to which to turn, because when trouble comes, when problems face us, the friend, the adviser, or the material

aid may not be at hand. T h e staff upon which we should lean is not something of a material nature. M an y individuals — particularly among those less fortun­ ate than we insofar as modern knowl­ edge and civilization is concerned — have depended upon or held fast to talismans and amulets for the “charm ” they supposedly exert. It has been their w ay of visualizing and connecting their need of assistance and direction with a material object. T h e y could not see be­ yond a material, existing thing, and, therefore, had to incorporate mentally in their own minds the idea that the object which they held or possessed was a means of bringing to them the solu­ tion of their problems when faced with emergencies. M an has within him a far more powerful agency or potential ability which he can use. M an has his own soul, his own ego, or being, which is a part of the Cosmic forces ordained by God to sustain the existing universe. Let man, therefore, learn to turn for assistance to this force within himself. H e should determine to use this source of information to help him solve his problems, to help him interpret his ob­ jective perceptions, and to be his guide in living in the present hour — the hour before tomorrow. Do you not believe that while this is consciously before you, you should de­ termine in this coming year and those years to follow, to arrange every hour of every period of life in such a manner that it will be possible for you to set aside a few minutes toward a contem­ plation of the Cosmic scheme of which you are a part in order to be able to understand and use this force within you so that it will be available in time of need? M an y are working with this purpose in mind. T h e y work unitedly, because in union there is always strength. If you would like to work with others who have the same ideals and purposes in mind, write and request a copy of the book entitled “Liber 777” which describes the activities and pur­ poses of the C athedral of the Soul.

T he V V V Rosicrucian Digest Legends tell of God-intoxicated souls, yet how m any psuedo prophets fancy January themselves God-intoxicated when they are only drunk with the wine of their own
1940 conceit.— Sebe.

Living the Rosicrucian Life
P r o fu n d is Ph.

XII D., F. R. C.)

(H. Spencer Lewis,

From the Mystic Triangle, October, 1927
M any of t h e a r tic le s w r it te n b y o u r late I m p e r a to r , D r. H . S p en cer L ew is, a r e as d e a th le s s a s tim e. T h a t is, th e y a r e c o n cern ed w ith th o se law s a n d p r in c ip le s of life an d liv in g w h ich a r e e tern al, a n d th u s n e v e r lose t h e ir efficacy o r t h e i r im p o rt, a n d a r e as he lpful a n d a3 i n s p i r i n g w h e n r e a d t o d a y a s th e y w e re w h en th e y w ere w r i tte n five, ten, fifteen, t w e n t y o r m o re y e a r s ago, a n d lik ew ise w ill c o n tin u e to be a s h e lp fu l a n d as in str u c tiv e in th e f u tu re . F o r t h is reaso n , a n d f o r t h e r e a so n t h a t th o u s a n d s of r e a d e r s of th e “R o s ic ru c ia n D ig e s t ” have n o t re a d m a n y of th e e a r lie r a rtic le s of o u r la te I m p e ra to r , we a r e g o in g to a d o p t th e e d ito ria l policy or p u b li s h i n g in th e “ R o s ic ru c ia n D ig e s t” each m o n th one of h is o u t s ta n d i n g a rtic le s so t h a t h is t h o u g h t s w ill c o n tin u e to r e s id e w ith in th e p ag e s o f t h i s p u b licatio n .

T H A S been said a t t i m e s in my presence by those who are not of the higher grades, that it is not al­ ways apparent that our members of th e h i g h e s t grades are living the life of Rosicrucians; and I have read in some of the correspond­ ence at times that with thousands of high grade members living in America one should often meet these members and recognize them by the manner in which they live and conduct their af­ fairs. Sometimes these remarks are made as criticisms, meaning that our most advanced members do not carry on in their lives in a manner expected by new members or those who are not members at all. T h e question that naturally arises is this: w hat is meant by living the R osi crucian life?

In the new Rosicrucian M anual we find a section devoted to the Rosicrucian C ode of Living. T herein are presented the thirty ancient rules. A n examination of these rules reveals that even when adhering to them strictly, few persons outside of your immediate family would note any distinctive characteristics about your living. T h e y all pertain to private matters of our lives and not demon­ strable things. It is true that we easily recognize those who belong to some organizations or who are living certain distinctive lives. W e recognize the Salvation Arm y lad and lassie by their uniforms, their public services and their solicitations. W e recognize clergymen of some de­ nominations, and priests, by their cloth­ ing and their exclusive activities. W e recognize some members of certain re­ ligious sects in Pennsylvania by the distinctive clothing. T h e Q uakers used to be quite easily recognized by their clothing or their language. But Rosicrucians have none of these earmarks, and the more advanced they become the less distinctive they are to

the uninitiated and the initiated alike. In fact, the ancient rules prohibited the wearing of distinctive clothing except in the secret convocations or when official­ ly conducting some of the work of the O rd e r in public or private life. If we review the teachings of the O rd e r from the sixth grade onward, we find that the greatest good that any Rosicrucian can accomplish in life for mankind generally can be carried on in silence and secrecy from the home of each member without ostentation, show, pomp or ceremony. A nd we find that when in public, when walking and rid­ ing in the highways and byways a Rosicrucian can perform seeming mir­ acles without moving his fingers or casting a single glance that could be observed. So far as the obligations of the O rd er and the specific promises of the various grades are concerned, there are none that call upon the members in the higher grades to reveal their identity in any m anner or to so live that their mode of living would distinguish them to the casual or careful observer. In fact, we find everywhere in the work of the O rder the injunction that each member should strive to find his or her particular mission in life and act accordingly. N o w that does not mean that each of us must find some distinc­ tive outw ard work to do which will make us a signpost or a signal of Rosicrucianism. N o r does it necessarily mean that in finding our mission in life, from a Rosicrucian point of view, we must abandon or change our present great work in life. As an example let me cite one instance. A man who was creating and building a very large and successful leather goods factory in the midwest, joined the O rd e r just as busi­ ness problems and rapid development of his interests threatened to tax his capa­ bilities. H e had made some discoveries in his line of business that offered op­ portunity to break into a new line— special equipment for automobile fit­ tings, etc. It was more than he knew how to handle and he was worried. The A fter uniting with the O rd e r he was Rosicrucian helped in his business problems and for Digest weeks he found himself meeting new January conditions with a power and under­ standing that surprised many. He was 1 94 0

very happy and thankful for the help he was receiving. T hen he suddenly made contact with the Cosmic which pointed out to him a real mission in life. It was not the making of leather goods. He was disconcerted. Did it mean the abandoning of his new and growing business? N o t at all. It meant that in his spare time and at moments when he was not busy with his daily occupation in the material world he had a great work to do in the psychic world. He became one of the finest directors of psychic treatment in that city and did not have to leave his home or his office to help hundreds in his part of the country. H e was known to the average lodge member as a business m an —and still is—but to the higher members he is the great physician. Persons who meet him on the street or in business do not suspect the work he is doing. H ow can y o u —or I —tell w hat is be­ ing done by the truly devout members of the fraternity? T h e y may wilfully or unconsciously conceal w hat they are doing. By w hat signs and standards do we judge? W e may meet a high grade member who seems to us to be in very moderate material circumstances, ever seeking to improve his worldly stan d ­ ing. to meet his worldly obligations, and in every other w ay far from typifying w hat some persons think should be the standard of one who is a master of many of nature's great principles. Th ey believe that such a person should want for nothing in the material world, for he should be able to attract and secure all he wants. H e should have no busi­ ness worries, for some magic should solve all such things. T h e y do not know that the man's greatest concern is some secret or private work of such greatness that he is a tremendous power in that field and in the material field struggling to overcome conditions that would have destroyed one who did not know the laws. T h e y do not know what he has accomplished in the past or what he will accomplish in the future. You may meet a physician—a doctor of the medical school—who seems to be only partially successful in his practice. You wonder w hy he, as a high grade member, is not more successful. Do you know that his greatest work lies in some biological experiments he is conducting

in his laboratory, secretly, and into which more of his time and income is poured than into his other practice? You meet the factory employee who seems to be wasting his time in such work when as a high grade initiate he should be going about doing wonderful and astounding things. Do you know that he has for years been working at night on an electrical device that will be a contribution to some future miracle of scientific achievement? H e chooses to do the menial work in the day for it interferes less with his night-time hobby and yet provides just sufficient income for him to live upon while he gives him­ self to his psychic mission of inventing. A nd — he knows and we know that when his life’s work is done and the in­ vention perfected, it may be the decree of the Cosmic that his name will never be attached to the invention and many will ask some day: “W h a t has Bill ever accomplished?” T h e Rosicrucian knows that fame will be the least or the last of rewards that he should have in mind in considering his mission in life. H e knows that he must abide by certain decrees, he must yield to certain noble urges from within, he must heed certain dictates from the M asters. W h a te v e r else may be his struggles, weaknesses and problems in life, certain definite things must be at­ tended to at all sacrifices of worldly situations. H e may choose to accept all or part of the opportunities opened to him. H e must then expect to reap as he sows. Living the life of a Rosicrucian means following the law as it applies to the in­ dividual. W e have seen w hat happened in the religious or church world when attempts have been made all through the ages to lay down a set of rules of conduct for all. A few have adhered to these universal rules of conduct even to the extent of m artyrdom —in some cases without any real benefit to themselves, the church, God or mankind generally.

And, the majority have w andered aw ay from the rigid rules because they were not adaptable to all. N o such standard of living is set for the Rosicrucian. As rapidly as he becomes familiar with the Cosmic laws and his relation to them as one individual expression of the whole, he is capable of determining w hat is his duty, his obligation. As he decides to live thereafter he also decides as to his fate—in this life and others to come. But, for any of us to judge of an­ other's adhesion to the life of a Rosi­ crucian, is an error, a sin. W e can never know how greatly a man or woman may have changed the course of their lives; how greatly they are suffer­ ing, struggling and battling right now against odds that we might consider in­ surmountable. W e never know what they may be sacrificing to maintain even a partial contact with our O rd e r and its teachings. W e cannot know w hat the Cosmic is directing them to do or w hat the M asters have cast for them in the checkerboard game. W e at head q uar­ ters know of thousands of incidents in the daily lives of our higher grade mem­ bers which prove their deep loyalty and profound regard for the O rd e r and its teachings. W e are forced to keep these matters secret; and we are sorry, touch­ ed deeply, when we learn that others lightly criticize these devout ones for not appearing to be living examples of Rosicrucianism. Let each one of us make sure that we are doing according to our own Light, doing w hat we feel the Divine U rge to do, w hat the M asters have pointed out for us to d o —even though it be menial work, casual work, seemingly unim­ portant and unrelated to the work of the Order; and in this w ay we can be sure of truly living the Rosicrucian life. W e will then have no time to note w hether others are living the life as we think they should. By the fruits shall we be ju d g ed —and the M asters will do the harvesting—not us.




An oath has lost its efficacy if you do not experience self-contempt upon its violation.— Validivar.

g j —

The Eternal Quarrel
By H. D.
HUMAN being does not live on bread and water, or even on com­ panionship — h e l i v e s o n issues. T h ere is one thing important to a man, and that is how continuously beneficial to him­ self his actions— w h i c h r u n in courses—shall be. An issue is a branching of the course, and, naturally, any man will find him­ self somewhere along the course he takes, no matter w h at precipitates the choice. Tom orrow is just as important to us as today, since there is no termination apparent in the course of human events, and who shall say there is no tomorrow on the other side of death, so-called? T hro u gh o ut his life Jesus quarrelled bitterly with most of the religious and political leaders of his day, and finally, through their agency, he was crucified in the third year of his teaching. Since all times are the same in principle, and 2,000 years leave practically no change in hum an nature, that quarrel is as much with us now as though it happened yes­ terday or were to happen tomorrow. C hrist brought an issue to the people of that day, a sharp branching of The Rosicrucian courses. T h e y were unable, or un­ willing, to alter their course to take his, Digest and they made the mistake of thinking January they could eliminate the roads by b an ­ ishing from sight him who pointed out 1940
A llr e d

the w ay to them. Yet, the subsequent history of man, and the presence of Christianity among us, is eloquent wit­ ness th at they eliminated neither the roads nor the teacher. M an y see no reason that that teacher cannot live else­ where as he once lived here, namely in that Kingdom of Heaven of which he spoke so much. If a man could not carry a tw o-hun­ dred pound bag of potatoes, perhaps he could carry one potato at a time. Let us therefore take the issue Christ brought apart into its smallest compo­ nents so th a t they may be light enough for frail flesh to bear in the beginning. In a paper so brief as this, I cannot hope to give more than a beam or two of light on this large subject, which be­ comes larger the more we follow it out —and we are foolhardy if we follow it out too far at first, before w e grow strong enough arms to climb. If I can make clear a few of the fundamentals of this problem and help some others take firm hold of the building stones of their unshakable destiny, I shall feel that my life has not been lived in vain, and that we may here take “increased devotion to that cause for which he gave the last full measure of devotion.” By that full measure did C hrist receive full measure of life, “pressed down, shaken together and running over,” from the arbiter of our ultimate destiny. I am going to postulate the entire m at­ ter as a concept of life being a manifes­ tation of power, an d our life as a search for the sources of such power. Power must come from somewhere, and the base of our being tells us that there

can be no origin dissimilar to our own beginning. “ If the soul comes from God, where did G od come from?” is a fair question, and it can be answered only that we are equal and interdependent parts of a cosmic universal living desire. T h e object of the game is to build an unshakable housing for that spirit, a satisfactory primary triumph for that desire. T h e survival of the fit is all that we are really interested in, and the sum of that fitness is that it shall fit in with the similar structures of others. W e cannot survive alone, nor give meaning to ourselves. O u r souls must feed on the adoration of other souls, in appre­ ciation and reciprocation of work well done. T his is indeed the ancient and everlasting conception of the Kingdom of Heaven, written in letters of fire on the human heart and brain. C hrist’s statements that he came to fulfill the law, not to destroy it, to give them life more abundantly, and to light up a dark world form the keynotes of his purpose. H e came to this planet to point out to us the sources of power that we must have in order to fulfill our natural, human destiny. W e need con­ stant detailed advice on how to act and hold our minds to accomplish this re­ sult, and he pointed out God, the maker of our environment and the one who has established an eternal living system, as the one to go to in prayer and de­ votion for detailed information in ac­ commodating ourselves to that environ­ ment and discovering the truth about it: T h a t it is the organic, substantial realization of human destiny, an d that no part of it is in an y w ay hostile unto us. T h o ug h it hurts us, yet does it heal us, leaving us a stronger consciousness than before, demanding only complete trust in the wisdom of said environment, and absolute desire to associate our des­ tiny with it, the Successful. A n y one who has ever tried to make anything, or do anything, knows very well that to get a product worth an y ­ thing he must follow the correct process. If you have ever been cheated by a poor article, you can sing bass to this state­ ment. How, then, can we expect to get the proper results from ourselves if we do not properly process ourselves? T h e answer is obvious: we cannot. T h e trouble is, we have not believed in the connection between ourselves and

the world in which we live, and we have let difficulties divorce us from a belief in our own continuous destiny. W e be­ came careless somewhere along the line, sloppy in our attitude, and things began to lump on us. W e grew tired, poisoned from our unhealthful habits, and turned our eyes from the inspiration of the young in humanity and the Ever-young in N a tu re to the doubtful comfort of the trite and conventional in humanity. W e saw tragedy in the world, and forgot the marvelous success behind the outward tragedy. W e said: “ H ow shall we suc­ ceed when others have failed?” instead of saying: “ H o w shall we fail if even one has succeeded: God, Moses, A b ra­ ham, Christ, Elias, or whom have you?” Failure is a miasma, a bottomless swamp, and we can find no footing there; therefore, the Success is the only person who can give us a standard of measurement, or an y substance from which to draw a conclusion. Is it any wonder, then, th at our measurings on failure have mocked us and been fore­ doomed to failure? C an we write our names in water, or lift ourselves by our bootstraps? If we regard the life of Christ as a success, we must consider and, when possible, emulate his actions. H e spent 40 days in the wilderness in cutting loose his dependence on material things for power, and in crushing temptation on its own grounds, and, most of all, coming to know the successful person­ ality we call God, and studying His ways. If I eulogized for an age, I could give God no higher praise than to call Him “a successful personality.” Let us then consider the possibility of setting aside for ourselves a period of 40 days of absolute consecration to God. Do we imagine ourselves so strong that we can gain the victory without fighting the battle? F or this incredible vanity has humanity suffered untold agonies through the ages, for the battle is al­ ways to the strong, and the race always to the swift. W e must believe in our destinies, and believe so firmly that we will seek the most reliable advice available in build­ ing them; for an unsupported belief is like the chaff which the wind drives away, and a belief is supported only by being acted upon. T h e acts, not the be­ liefs, of the Apostles are w hat we hear

about. For the most reliable advice available I can give you no better direc­ tion than that of the O n e who said that “men ought to pray always and not to faint.” It is entirely absurd that we imagine that a glorious destiny is closed to us, especially when we are told that “ I have set before thee a door opened which no man can sh ut.” Our trouble comes wholly from our not seeking and a p ­ plying the ways and means of attaining success, and of not living the prayer, “T h y will be done upon earth as it is in heaven!” Yea, the quarrel of Christ with the men of his time was the issue of right ways against wrong, hope against de­ spair, strength against weakness, light against darkness, devotion against faith­ lessness, courage against cowardice, life against death, harmony against conflict, and dissatisfaction against construction. It epitomizes the age-old choice of Hercules, the now against the then, with the “ glad tidings of great joy” that all

men m a y become w orthy of a place in life eternal. Life is truly a common­ place, and harmony with the common­ place is the highest attainment an eter­ nal spirit can know. But remember: His kingdom is not of this world save in a purely reflective way. If all men were actively seeking the truth, then the world would be a measurelessly better place in which to live—how much better I cannot even h azard a guess—but it still would be a place of birth and death, of training, seeking, sacrifice, suffering, and again training. T h ere is no destiny for us on the earth, but in and through the earth as we follow the limitless laws of ge­ ometry an d physics, and find the limit­ less joy of aiding to glory and life those who come after us upon the earth. W e shall sometime be among the powerful O nes who appear to those who seek, even as those who attained before us will appear unto us as we progress, strengthening us for the battle of right for righ t’s sake.

Are you enthralled by natural mystery?— and do the things that are not generally known intrigue you? D o the great reaches of Cosmic space fascinate you? D oes that world on a pinhead— the microscopic universe with its strange phenomena— cause you to ponder? H ave you longed for the opportunity to experiment with the forces of nature in a physics, chemistry, or biology laboratory, under competent instruction and guidance? Are there things you have missed in school— the value of which you now realize but do not know where to turn to complete your schooling? T he R O S E -C R O IX U N I V E R S I T Y ’S summer term, in San Jose, with its personal instruction and competent teachers, will accommodate you. Its economical tuition, prac­ tical instruction, demonstrations, open forum, private lectures, modernly equipped labora­ tories, and Research Library will thrill and please you— will round out your life. G o to school again— the Rosicrucian w a y. You are never too old to learn— while there is life there is consciousness. W rite today for the free book, "The Story of Learning," which gives full particulars about the courses of instruction and other features. You need not have had high school or college education to matriculate for the Rose-Croix University.

E S T A B L IS H A C H A P T E R IN Y O U R C O M M U N IT Y W ould you like to take part in the world-wide campaign of the Junior Order of AM O RC? If you love children and are interested in the evolution of society throughout the world, and if you have an hour a week to spare, you will enjoy the activities of the Junior Order. You will find happiness in working with these bright boys and girls within your own community. All children within certain ages, whether of A M O R C parents or not, regardless of their creed or race, are eligible to membership in the Junior Order, and to take part in its educational, humanitarian activities. W e invite you to write to the Secretary-General of the Junior Order of Torch Bearers, Rosicrucian Park, San Jose. California, for complete information as to how you can establish a Junior Order chapter in your community.

T he Rosicrucian Digest January


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H a z e l ] . F o w l e r , F.

R. C.

Neither shall they say, Lo here! or, Lo there! for, behold the kingdom of G od is within yo u.— Luke 17:21 R U T H is in the n a t u r e of C o n­ sciousness i t s e l f . God and the Soul meet in this Sanc­ tuary. T h e seeker investigating t h e mystical elements of his Being may not hope for Re­ v el a ti o n of the Eternal Spirit on any v a s t horizon o f h is p h y s i c a l eye, for the only Common Medium through which the Spiritual Presence of God can manifest is the individual C on­ sciousness. Perception of the Divine Opulence is an experience of the Inner Eye only. T h e knowledge of this princely en­ dowment of the common Soul-Identity of God and M an in the vast Alembic of the Consciousness is a splendid triumph for the Mystic. It means that he has discovered that only the reflective ex­ perience gives access to the deeper life: that each isolated treasure of his thought may attain the dignity of a subtle communication between himself and the ministrations of the Divine Spirit. T here will be innumerable mental and physical limitations which will be broken down, indeed must be broken down, be­ fore the mind can perceive with pene­ trating ability and be conjoined with God in a common Relationship. It is ordained that the Finite and the Infinite shall be known by the same Conscious­ ness, but that only when haloed by the reflex Beauty of the All-Perceiving God, will facts invisible in ordinary states of Consciousness come into efful­ gent, efficient and unquenchable mani­ festation. C apacity for minds that lie on opposite shores to flow and inspire through the channel of Consciousness develops the subtle and refined quality of Intuition. T his in itself is sublime, but when the same medium is perceived as a primary and unifying pre-requisite to the principle of Spiritual Attainment, the G reat Transition occurs. T h en com­ munion with M asters visible and In ­ visible emerges into Sublime Fellowship with the Eternal God; the poetry and music of Idealism become living testi­ mony to a Profounder Purpose, and a Supreme Power that is at once arresting becomes the Absolute Law of Life. Intimations of the Divinity of Christ are elevated in M a n ’s Consciousness— always he carries transcendent Ideals in the very fibre of his Soul. So that when these Ideals are treasured and ordered into the activity of the physical and material life they become as flowers in a garden lifting the loveliness of their dividual sequences to the W a rm th and

Light of the G reat Spirit. These attri­ butes are not alien but, like the precious elements of the Sun. represent in their Cohesion, a M agnitude of Light which intensifies the Vision of the world. A nd like the scientist to the Sun, the Mystic is ever and ever turning himself to the Electric Opulence of G o d —consecrating himself to the discovery and conserva­ tion of new principles for application to the common good. Soul-Union of God and M an is a t­ tained only after a long and appropriate ordering of the Mind: complete Initia­ tion only after a long and Psychic Unity with the Intuitive Process. Consciousness, this faculty which al­ lows M an to identify himself with God. lies within, where the physical senses b y which M an knows the physical world cannot attain. It takes another and pro­ founder Sense characteristic of M a n ’s most Sacred and Mysterious Organs before M an can become cognizant of Cosmic Consciousness as focused and regimented above Self Consciousness. Consciousness must be considered in the terms of another Dimension and in terms of God, even as sound in the terms of the ear; light in the terms of

the eye; breath in the terms of the lungs and perfume in the terms of the blossom. A lways there is the invisible transfer­ ence; always God is the active changing Principle, the Penetrating Force which entering, regenerates and gives A bso­ lute V alue. From then on the Mystic draw s upon the Everlasting Fountain, here at his command is the Everlasting Love, not a temporary grace to be turned off and on, but ever and ever a continuous and unreserved Power pouring upon the Reverent its perpetual Beneficence. Consciousness is an immanent factor in the life of the Spirit and within the Spirit dwells M a n ’s Secret Heritage. H ere in the Tem ple of Inner Experience dwells the Profound Peace without which there can be no contentment. Until the G reat Communion dawns, the M ystic is but an explorer moving steadily but uncertainly across un ­ charted seas. A t last the Sacred Union of the Mystical Life is realized and then across the Illumined Desert of the Inner Eye, the Revelations pass like camel trains bearing R adiant Secrets and Galilean Prophesies from a distant land.

There are some things you ought to know— and which can not be told in general pub­ lications and open articles. K n o w ledge begets knowledge. O n ly those who have some understanding of truth can really value the important facts concerning self and the uni­ verse in which w e live. T he Rosicrucian Forum is a private publication and is intended for those w h o are seeking between the lines. It is issued under the personal supervision of the Imperator of A M O R C , and contains personal articles— his answers to questions submitted by members throughout the world concerning the most vital and helpful phases of the Rosicrucian teachings and problems of living. It is more like a friendly, instructive letter in its nature than a magazine. It, however, consists of thirty-two large size pages of solid but easily read reading matter. It is for Rosicrucian m em bers only. A year's sub­ scription costs but the small sum of $1.75. T o be without it is to deny yourself one of the most helpful and instructive features of A M O R C membership.

The Rosicrucian Digest January
T h e Imperator, the officers, and the department directors of the Supreme and Grand Lodges take this opportunity of thanking each and every A M O R C member and our friends who were so thoughtful in remembering us this Christmas with YuJetide Greetings. Hundreds of beautiful folders and cards have been received from throughout the world, making it nearly impossible to answer them separately, so w e hope that you will accept this form of our grateful acknowledgment of your kindness and fraternal spirit.

A major portion of the goods manufactured in Oriental countries is made in squalid structures such as thts. A Chinese peas­ ant woman is seen standing in the doorway of the building that serves both as her home and a primitive factory. Since the in­ come these people receive for their labors is so small that it barely provides the necessities of life, their handiwork can com­ pete favorably with goods in tiny market of the world, regardless of the imposed penalties of duties or transportation costs. -Acme Photo.

The World’s Mysteries Within Your Family Circle!

J H E w o rld is a t you r fin g e rtip s in th e p e a c e and q u ie t o f you r home. Free­ do m to in v e s tig a te the unusual, t o study the mysteries o f th e ea rth now exists w ith in the fr ie n d ly atm osp he re o f you r home circle. For centurie s those who o p e n ly d a re d t o study th e nature o f G o d , d e c la re d the ea rth round o r p ro b e d )he inner workings o f the mind, were scoffed at, scorned and subje ct to de ath. The thin ker and seeker who had th e sincere desire t o satisfy th e urge to know' was o b lig e d to expose himself t o these abuses. N o lo nger is this necessary. The Readers' Research A c a d e m y brings to you in simple, in te re s t­ ing m an uscrip t fo rm the startlin g disclosures o f the scientists who challenge ob solete ideas, the suppressed tea chin gs o f the modern philosophers, and the fa scin a tin g mysteries o f our universe. W it h in the d i g n it y o f you r home the m embers o f your fa m ily may p a r t i c ip a t e in the fascin atin g discussions which will arise f ro m the re a din g o f these unusual discourses. Select any Stonehenge. The an ­ series belo w you wish. A n y o n e may receiv e them. cient temple of an early
(No. 1) ARCANE COSMOLOGY. Man h a s a lw a y s w o n d ered a b o u t th e Cosmic speck called th e e a r th . Is th e e a r t h a cell w ith life on i ts su rface, o r is it a g reat cell w ith life on its Inside? In o t h e r w ords, have w e a cellu lar u n iv e rse ? T h is new th e o r y is s ta r t l i n g in its revelation, com plete w ith c h a r t s a n d d ia g ra m s. (No. 7) MYSTICAL. B IB L E IN S T R U C T IO N S . T h is co u rse reveals o u ts t a n d i n g in f o rm a ­ tion. Did C hrist die on the c r o ss ? T h e facts of th e unk n o w n p erio d s of C h r i s t’s life. W as He a m em b er of a secret b r o th e rh o o d ? W ho w ere H is sis te r s a n d b r o t h e r s t h a t a r e r e fe rr e d to etc., etc.? (N«i. 5) M Y STICAL A D V E N T U R E S . Do you feel th e re is s o m e th in g b ey o n d th e e v e r y ­ day life that c a s ts an influence over y o u ? W ould you like to v e n tu r e into th e realm of psychic exp erien ce an d p h e n o m e n a ? T h is cou rse will e n c h a n t you w ith i t s sim p licity and in terest. T h e re a r e a n u m b e r of o th e r co u rses available. T w o d isc o u rses of an y co u rse you select will bp sent to you each m o n th as long a s you d esire them . W hen o rd e rin g , please do s o by n um ber, an d se n d to a d d r e s s below. T he co u rses a r e e x tr e m e ly econom ical. Two larg e d isc o u rses sen t each m o n th for only brotherhood whose sec­ rets of nature are grad­ ually becoming known.

Amenhotep IV, E g y p ­ tian I’haraoh. One of the world's greatest m ystics. Read the course, ’‘Faiths of the World.”

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

R O S I C R U C I A N P A R K , S A N ] O S E , C A L I F O R N I A , U . S. A .




T h e R o sicru cian O rder, e x is tin g in all civilized lands, is a n o n -se c ta ria n f r a te r n a l body of men an d w om en d evoted to th e in v estig a tio n , s tu d y an d p ractical app licatio n of n a t u r a l a n d sp ir itu a l laws. T h e p u rp o se of th e o r ­ g a n izatio n is to e n ab le all to live in h a r m o n y w ith th e creativ e, co n s tru ctiv e Cosmic forces fo r th e a tt a i n m e n t of h ealth , h ap p in e s s an d peace. T h e O rd e r is i n te r n a tio n a lly know n as ‘'AM ORC" (an a b b re v ia tio n ), an d th e AMORC i»i A m erica an d all o th e r lan d s c o n s titu te s th e only fo rm of R o sicru cian a ctiv ities u n ite d in one body fo r a r e p r e s e n ta tio n in th e in te rn a tio n a l f e d ­ e ra tio n . T h e AMORC does n o t sell its teach in g s. I t gives th em free ly to a ffiliated m em bers, t o g e th e r w ith m a n y o th e r benefits. F o r com plete in ­ fo rm a tio n a b o u t th e benefits a n d a d v a n ta g e s of R o sicru cian association, w r ite a le tte r to the a d d r e s s below, an d a s k for th e free book " T h e Secret H e r i ta g e ." A d d ress Scribe S. P . C., in care of AMORC TEMPLE Rosicrucian Park, San Jose , California, U. S. A. (Cable Address: “ AMORCO” )

M em ber of “ F U D O S I” ( F e d e ra tio n Univ erselle des O rd re s et Societes In i ti a ti q u e s )

Supreme Executive for the North and South American Jurisdiction RALPH >1. LEWIS, F. K. C. — Imperator

P RINCIPAL AMERICAN BRANCHES OF TH E A. M. (). R. C. T h e follow ing a r e th e p rincipal c h a r te r e d R osicrucian L o d g e s an d C h a p te rs in the U n ited S tates, its te r rit o r i e s a n d possessions. T h e nam es an d a d d r e s s e s of o th e r A m erican B ran ch es will be given upon w r i t ­ ten r eq u est. CALIFORNIA Los Angeles: H e r m e s L odge, AMORC T em ple. Mr. G eorge A, Baldw in, M aster. R e a d in g room a n d in q u iry o f ­ fice open daily except S u n d a y s . 11 a. m. to 5 p. m. and 6 to 8 p. m .; S a tu r d a y s , 12 noon to 4 p. m. 148 No. G ra m e rc y Place. O akland: O ak lan d E a s t B ay C h a p te r. L a la Seym our, M as­ te r : Leo D. G renot, S ecretary . C onvocations 1st an d 3rd S u n d ay s, 8 p. m. at P y th ia n Castle. 12th an d Alice Sts. I n q u i r e r s call: F R u itv a le 3139W. Sacramento: Clem ent Le B ru n C h a p te r. Mr. J o s e p h O. Le Valley, M aster. M eetings 1st and 3rd F r i d a y s at 8:00 p. m.. F r i e n d s h i p Hall, Odd F e llo w ’s B u ild ­ ing, 9th an d K S tre ets. San Diego: San Diego C h a p te r. Dr. F. P. H o ra n , M a ste r; Mrs. O m a r G. S chm idt, S ecretary, P h o n e L a Mesa 2396. M eetings every T u e sd a y at 8 p. m. at the H o u se of H o s p ita lity in B a lboa P ark . San Francisco: F ra n c is B acon L odge, 1655 P o lk S t.: Mr. F r a n k C. P a r k e r , M aster. M ystical convocations for all m e m b e rs every 2nd a n d 4th Monday, 8 p. m. Office an d r e a d in g room open T u esd ay , W e d n e s­ d ay a n d F rid a y . 7 to 9 p. m. COLORADO D en ver: C h a p te r M aster, Mr. O scar D. P leas an t. S ecre­ t a r y . M a rg a r e t F a r re ll, 637 E. 8th Avenue. DISTRICT OF COLUMBIA T h o m a s Je fferso n C hapter. Mr. W m. T h o m a s R a m b e rg , M aster. M eetings C o n federate Memorial Hall, 1322 V erm o n t Ave. N. W., every F r id a y eve­ ning, 8:00 p. m. S ecretary , Mrs. C arrie A. R ogers. 2121 H S treet N. W. FLORIDA Miami: Mr. C ha rles F. M errick, M aster, 411 S u n set Dr., S. Miami, P h o n e 4-5816: Miss D o ro th y Main w a r ­ ing, S ecretary , 2366 No. W. 2nd St., Miami. ILLINOIS Chicago: Chicago C h a p te r No. 9. Mr. G eorge H . Ellis, M a ster; Mrs. Eva H. R ead, S ecretary . T elephone R a n d o lp h 9848. R e a d in g room open a f te rn o o n s an d evenings. S u n d a y s 2 to 5 only. L akeview Bldg., 116 S. M ichigan Ave., R oom s 408-9-10. L ec­ tu r e se ssio n s for A L L m e m b e r s every T u e sd a y n ig h t, 8 p. m. Chicago (Colored) C h a p te r No. 10. Mr. N eh em iah D ennis, M a ste r; Mr. R o b e rt S. B reck en rid g e, Sec­ re ta ry . I n q u ir e r s call C e d a rc re s t 5509 an d H y d e P a r k ' 5776. M eetin g s ev ery F rid a y n ig h t at 8:00, 12 W. Garfield Blvd.. H all B. MASSACHUSETTS B o s to n : T h e M arie L. Clem ens L odge. W a lt e r F itch . M aster. T em p le an d R e a d in g rooms, 739 Boylaton St. T elep h o n e K E N rn o re 9398. MICHIGAN D etroit: T h e b e s C h a p te r No. 336. Mr. E r n e s t Cheyne. M a ste r; Mr. A n d rew Heck. S ecretary . M eetings at th e D e tro it F e d e r a tio n of W o m e n 's Clubs, 4811 2nd Avenue, every T u e sd a y , 8 p. m. I n q u ir e r s call F itz ro y 2593. MISSOURI Kansas C i t y : K a n s a s C ity C h a p te r. Mrs. C. S. Scott, M aster. 104 W . L im vood B l v d . ; Mrs. Alice R. H e n rik sen , S ecretary . 219 S. Askew. M eetin g s every T u e s ­ day, 8:30 p. m.. P a r l o r s A an d B. H otel C o n ­ tin en tal, l i t h St. an d B a ltim o re Ave. St. Louis: St. L o u is C h a p te r. Mr. Carl M ueller, M aster. M elbourne H o tel. G ra n d A venue an d L indell Blvd. M eetings first a n d th ir d T u e sd a y of each m o n th , 8 p. m. Mrs. O. W. D u n b ar, S ecretary . T elep h o n e JE ffe rso n 1909. NEW YORK New York City: N ew Y ork C h a p te r, 250 W. 57th St. Mr. J . D u an e F re e m a n , M a ster; Mrs. N. M. W ay, S ecretary . Mystical convocations each W e d n e s d a y ev en in g at S:00 p. m., a n d S u n d a y a t 3 p. m.. fo r ali g rad es. Inquiry' a n d r e a d in g room s open w eek d a y s and S u n d ay s, 1 to 8 p. m. Booker T. W a s h in g to n C h a p te r. Miss I d a F. J o h n s o n . M aster, 272a H alsey S tre et, B ro o k ly n ; Mr. Clifford R ic h a rd s , S ecretary , 740 St. N icholas Ave. M eetin g s every second a n d fo u rth S u n d ay at 8 p. m., Y. M. C. A. Chapel. 180 W. 135th St. I n q u ir e r s call: P ro s p e c t 9-1079. OHIO C olu m b u s: Mr. R. K. P a r k s , M aster, 58 H a w k e s Avenue: F re d B lac k b u rn . S e c re ta ry , 724 Oak wood Avenue, T elep h o n e, E v e rg r e e n 7107. M eetin g s every Wed n e s d a y evening. 8:00 p. m. at H otel V irginia. IN DIANA Indianapolis: Mr. Cecil J. Miller, M a ster, 1816 N. P e n n . S tre e t; Mrs. R o g e r V. B orin g , S e c re ta ry , 5814 N. New J e r s e y S tre et. M eetin g s every T u e sd a y , A n tlers H otel, 8:00 p. m.

(D irec to ry C o ntinued on N ex t P ag e)

OHIO Cleveland: Mr. W a l t e r W . H lra c h , M a s te r ; M rs. K a r l H ey , S ecretary , 2054 W. 89th St. M eetin g s every F ri d a y a t 8 p. m.. H otel S tatler. WISCONSIN M ilw au k ee: M ilw aukee C h a p te r. Mrs. E d ith M. Wolff, M a ste r; Miss Goldie S. J a e g e r , S ecretary . M e etin g s every M onday a t 8 p. m. at 3431 W . L isbon Avenue. PUERTO BICO San J u a n : N e f e r titi C h a p te r of AMORC. Alice B row n , M as­ ter. C a n d in a S tre e t, Condado, S an tu rce, P u e r t o Rico. M eetings 1st an d 3rd T h u rs d a y s . PENNSYLVANIA P hilad elp h ia : B e n ja m in F r a n k l in C h a p te r of AMORC. Mr. M arvin P . Gross, M aster, 3435 C h e s tn u t S t r e e t ; Secretary', Mrs. B lanche M. B etts, 232 Apsley St. M eeting s fo r all m em b ers every second and f o u r t h S u n d a y , 7:30 p. m. a t 1821 R a n s te a d St. P ittsb u r g h : P en n . F i r s t L odge. D r Chas. D. G reen, M aster, 610 A rch S tre et. OREGON P o rtlan d : P o r t l a n d R ose C h a p te r. Mr. W . A. S chm idt, M aster, 5836 N. E. Cleveland A v e .; Mrs. E liz ab eth E lk e rto n , S ecretary . I n fo r m a tio n w eek d a y s 405 O rp h e u m Bldg. M eetings 714 S. W. 11th Ave., e v ery T h u r s d a y . 8 p. m.

TEXAS D a lla s : J u d g e E a rl R. P a r k e r . M aster, Tel. 2-7278. Mra. M ay d a C rew s H eller, S ecretary , 218 B eckleyw ood Blvd. P h o n e 9-4096. M eetin g s a t 114 N o r th E d g e ­ field, 2nd a n d 4th T u e sd a y s , 8:00 p. m. Fort Worth: F o r t W o r th C h a p te r. Mrs. A. C. T w in in g , M aster, T elep h o n e 4-8067; Mrs. R u t h P a g e , S ecretary , 5128 B y ers, T elep h o n e 7-4814. M eetin g s every F r id a y a t 7:30 p. m. at th e E lk s Club, 512 W. 4tn S tre et. H o u sto n : Mr. J a m e s R. I n g ra m , M a ste r; Mrs. Conway R. S haw. S ecretary . M eetin g s every W e d n e s d a y at 8 p. m., Y.W.C.A., 3rd floor, cor. R u s k & A ustin Sts. W A S H IN G T O N Seattle: AMORC C h a p te r 586. Mr. E a rl J . Berg, M aster; Mr. R oy E. B ailey, S ecretary , 615 T e rm in a l Sales B ldg., F i r s t Ave. a n d V ir g in ia St. R e a d in g room open w eek d a y s 12 noon to 4 p. m. V isito rs w el­ come. C h a p te r m ee tin g s each M onday, 8:00 p. m. OK LA H O M A Oklahoma C i t y : O k lah o m a C ity C h a p te r. A lfred H. T ro s tm a n , M aster, P h o n e 4-7792; W a r d D. B rosam , S ecre­ ta r y , P h o n e 5-4510. M eetin g s ev ery S u n d a y n ig h t (except t h i r d ) , S h rin e A u d ito riu m , S ix th and Robinson, th ir d floor.

P rincipal C a n a d ia n B ranches an d F oreign Jurisdictions
T h e a d d r e s s e s of o t h e r fo reign G ran d Lodges, o r th e nam es an d a d d r e s s e s of th e ir r e p re se n ta tiv e s , will be given u p o n r e q u e st. AUSTRALIA Sydney, N. S. W.: Mrs. Sydney, N. S. W. C hapter. M aster, Box 1103-H, G. P. O. DUTCH and EAST IN DIES Java: Dr. W. Th. van S to k k u m , G r a n d M a ste r; W. J. Visser. S ecre ta ry -G e n e ra l. Gombel 33. S em aran g . ENGLAND T h e AMORC G r a n d L o d g e of G reat B rita in . Mr R a y m u n d A n d rea, F . R. C., G ran d M aster. 34 B a y w a te r Ave., W e s t b u r y P a r k . B risto l 6. EGYPT Cairo: C airo I n fo r m a tio n B u r e a u de la R o se Croix, J . S ap p o rta, S ecretary . 21 R u e S alim on P ach a. H elio p olis: T h e G r a n d O rien t of AMORC, H o u se of th e T e m ­ ple, M. A. R a m a y v elim , F . R. C.. G ra n d Secre ta r y , % Mr. Levy, 50 R u e Stefano. FRANCE Dr. H a n s G r u te r, G r a n d M aster. C o rresp o n d in g S ecretary , Mile. J e a n n e G uesdon, 56 R u e Gamb e tta , V illeneuve S ain t G eo rg es (Seine & Oise). HOLLAND Am sterd am : De R o z e k ru is e rs O rd e; G ro o t-L o d g e d e r N e d e r lan d e n . J . Coop3, Gr. Sect., H u n z e s tr a a t 141. NEW ZEALAND A uckland: A u ck lan d C h a p te r, AMORC. Mr. N. o . H ew itt, M aster, 36 D o m ain Rd.. Mt. A lbert. In q u irie s , P h o n e 45-869. SW ED E N G r a n d L o d g e “ R o s e n k o r s e t.” A n to n Svan lu n d , F. R. C., G ran d M aster. V a s te rg a ta n 55, Malmo. S W IT ZERLAND AMORC, G ran d L odge, 21 Ave. Dapples, L a u ­ sa n n e ; Dr. Ed. B e rth o let, F. R. C., G ra n d M aster, 6 Blvd. C h a m b la n d es, P u l ly - L a u s a n n e ; P ie r re G e n illard , G ran d Secty., S u rlac B, Mont Choisi, L au san n e.

Dura E nglish,

CANADA Toronto, Ontario: Mr. C. M. P l a t te n , M aster. S essions 1st an d 3rd S u n d a y s of th e m onth, 7:00 p. m.. No. 10 L an sdow ne Avenue. Vancouver, British Columbia: C a nadian G ra n d L odge, AMORC. Dr. K e n n e th B. C asselm an, M a s te r ; Mr. A r t h u r V. P ig h tlin g , S ecretary , AMORC T em ple, 878 H o r n b y S treet. Victoria, British Columbia: Victoria L odge. Mr. D avid Bird, M aster. I n ­ q u ir y office an d r e a d in g room, 725 C o u rtn ey S t . ; S ecretary , C. B a ugh-A llen, P h o n e E-6939. Winnipeg, Manitoba: C ha rles D a n a D ean C h a p te r. 122a P h o e n ix Bldg. Miss M uriel L. Michael, M aster, G en eral Delivery. Sessions f o r all m e m b e r s on T u e s d a y at 7:45 p. m th r o u g h o u t th e y ear. CHINA S h a n g h a i: T h e U nited G ra n d L odge of China. P. O. Box 513, S h an g h ai, China. DENMARK Copenhagen: T h e AMORC G ra n d L odge of D e n m a rk . Mr. A r t h u r S u n d s tr u p , G r a n d M a ste r; Carli A n d e r ­ sen, S. R. C.. G ra n d S ecretary , M anogade 13th S tra n d .

S p an ish -A m eric an Division
Armando Font De La Jara, F. R. C., Deputy Grand Master. D irect in q u irie s r e g a r d in g th is division to th e S p an ish -A m erican Division, San Jose, C alifornia, U. S. A. R o sicru cian Park,

J UNIO R O RDER OF TORCH BEARERS A c h i l d r e n ’s o rg a n iz a tio n sp o n s o re d b y th e AMORC. F o r com plete in fo rm a tio n as to its aim s an d benefits, a d d r e s s S e c re ta ry G eneral, J u n i o r O rd er. Ro slcru clan P a r k , San Jose, C alifornia, THE ROSICRUCIAN PRESS, LTD PRINTED IN U.S.A.

Partial view of the interior and exterior of this very modern and excellently equipped institution, in which patients may enjoy the benefits of various systems of therapeutic treatment, including specialization in the Rosi­ crucian method. All bed rooms are private and individually appointed. The extensive facilities include a large X-ray. fluoroscope, biology laboratory, sound and color treatment rooms, and metabolism and cardiograph apparatus. (C o u rte sy of the Rosicrucian D igest.)

ccc^ « x 2 y i i



Rose-Croix Research Institute and Sanitarium (Frontispiece) Thought of the Month: The 1940 Convention The True Key to Self Development and Self Mastery Questions of the Times: "Should C le r g y m e n Be M a d e M e m b e r s o f Public L ib ra ry Trustee Boards? Sympathetic Vibrations The Rosicrucian New Year Cathedral Contacts Martinism In America Mysticism's Answer to Your Personal Problems Sanctum Musings: Truth Man and His Religion (Illustration) D o rm ancy A School o f Hum anism

S u b s c rip tio n t o th e R osicru cia n D ig e st, Th ree D ollars p e r year. Sing le co pie s tw e n t y - fi v e cents each. E n te re d as S econd Class M a t t e r a t th e Post O f f i c e a t San Jose, C a l i ­ fo rn ia , u n d e r th e A c t o f A u g u s t 24th, (912. C h a n g e s o f add re ss must re ach us b y the te n th o f the m o n th p r e c e d in g d a t e o f issue. S ta te m e n ts m a d e in this p u b l ic a t io n are n o t th e o f f i c i a l expressions o f the o r g a n iz a t io n o r its o ffic e r s unless s ta te d t o be o f f i c i a l c o m m u n ic a t io n s .

Published Monthly by the Supreme Council of


N im p a rtia 1 o b ­ server peering at m a 11 f r o m a f a r , with his n a t u r a l vision, unhamper­ ed by the colored glasses which the religious sects and e thical p hi l o s o­ phies offer, would f i n d hi m v e r y m u c h an animal. Shorn of his titles and his illusionary station in life, and nude, man is rather an ignoble specimen of living matter. True, he is far more complex than the amoeba, and he has come a great way from the amphiox. the most primitive of all vertebrates. However, beside the sleek panther, the graceful deer, and the mighty elephant, he stands as a rather poor relation. Physically, compared with the magnificent mammals with which the world abounds, he is rather a p a­ thetic member of the animal family. It does not mitigate this opprobrium of him to acclaim his great mental traits, for by the simple kick of the toe one may unearth an ant hill in which may be seen feats performed by these minute creatures which amazingly parallel some of the hum an’s intellectual achievements. Beavers, bees, and many birds likewise have remarkable faculties for using and mastering the things of their environ­ ment. T h ey preserve their kind and in7 7 , t, stinctively find and use in nature many R osie ucian e^emcnts as curat* ve properties. M a n ’s animal and insect kin can build dams £ e5‘ and bridges, organize armies, suborb e b ru a ry dinate other creatures, make slaves of 1940 them for their own purposes; they can

hoard food and manufacture needed articles from those which nature pro­ vides them. T h ey can hunt, fish and even cultivate their food. T he greater brain of man is no more to his individual credit as an organ of use and dependence than the web-foot is to a duck, or the elongated neck to a giraffe. His inferiority in certain attri­ butes forced specialized development in others so that he could survive in the environment in which he found himself. M an particularly stresses the use of his brain because he has little else to use. I he fact that he can resort to abstrac­ tion, contemplation of things which have no reality or which he has not yet actu­ ally objectively experienced, is a natural consequent of his own special function, or brain. O ne may admire the fleetness of deer, but one would hardly compli­ ment them for their natural instinctive use of their principal advantage over a hostile environment. So why flatter man for relying upon and thereby developing the only safeguard he has? If man is truly a superior being, it most certainly must be shown in other ways than the development of his physical senses or the processes of his imagination, or that he can devise more complicated ways of living and of providing his sustenance. A mountain goat is so constituted as to be able to climb precipitous cliffs to find the shelter and agreeable surroundings it seeks, and nothing more could be of­ fered it to bring it greater satisfaction. W herein does man differ from the mountain goat if he uses his special powers, his intelligence, to attain the same end? Obviously, then, it is not how an animate being acquires the things necessary for its state of living

that is important, but rather, we as Rosicrucians must say, what it does with life. W ith in man there are characteristics which, though not confined to his kind alone, are more developed in him than in any other living thing. These are the moral values which arise from his innate moral sense. Some profound thinkers and psychologists relate this moral sense to purely physical and psychological factors. F or example, the sense of jus­ tice which we all have, they contend is the instinct of self-preservation sym­ pathetically aroused by acts which cause us to act towards and in behalf of others as we would in our own interests. In other words, as a realistic picture of an appetizing meal will stimulate within us the desire for food by suggestion, so ex­ periencing the abuse of another's rights arouses sympathetically within us a re­ sentment, and causes us to feel and de­ fend the interests of the wronged person as we would for ourselves. From the spiritual, metaphysical and ethical point of view, the moral sense is the wisdom of the soul, which wisdom prescribes the course of human conduct we shall fol­ low, which is compatible with divine right. T his wisdom we experience as the voice of conscience. However, w hat­ ever the origin of this moral sense, it is indubitably the most laudable attribute of m an’s nature. It is the only saving grace by which man is removed from a purely mechanistic existence and is given the opportunity to parallel in his conduct the functions he attributes to his God. He, because of this moral sense, is able to appraise the things of the world in other terms than their benefit to himself. It makes possible an attitude of selflessness. A fter all, w hat difference would there be between a living thing whose simple consciousness causes it to respond in­ voluntarily to its environment to sustain itself, and a man who uses his intelli­ gence consciously for no other purpose? Just because man knows w hat he is do­ ing in devoting all his energies to self, if he could not escape doing so he would be no less bound to a mechanistic sys­ tem in the universe than the simple earthworm beneath his feet. His one avenue for becoming a human in the sense which we usually attribute to that

word, and in becoming a true reflection of the Cosmic M ind is, therefore, to give expression to his moral sense. Socrates says in P lato’s dialogues that though virtue is knowledge, it is the knowledge of the soul, and it can­ not be taught, it can only be sensed and interpreted. However, even with this great divine heritage of man — the moral sense — we find many of his kind throughout the world acting not unlike the beasts of the field. W e find man, an inferior animal in many ways, compet­ ing with animals and casting aside that essence of his nature by which he can attain his true estate. T h e reason is that he is being taught w hat constitutes the good, and being exhorted to follow a path of righteousness which inwardly he does not respond to or perhaps even comprehend. T h e world in trying to teach him to live a godly life, in the main, has failed. W e need only to look about us at the conduct of the nations of the world to verify this. T h e moral values are not the products of reason or the elements of objective knowledge. T h ere is nothing which sounds so in­ effectual, logically, as the platitudes or affirmations which some schools of ethi­ cal philosophy and religious sects have their followers chant. T h e y are mere words which arouse within the follow­ ers no corresponding moral response. M ost every parent knows how difficult it is to explain, from the point of view of reason, w hy little Johnny should not help himself to a bar of candy he finds on a counter while he is passing through the store. H e wants the candy, he knows by experience that it is most delectable, and there it is within his reach. W h y should he not take it? T o explain that it belongs to someone else is rather inadequate, is it not? Conse­ quently, unless one has an appreciation of ano th er’s property rights, and emo­ tionally and morally respects the injury to another if those rights are violated, or'—as in most cases— fears a punish­ ment for such violation, all of the moral injunctions that can be cited will not stop him from taking the property of another at the first opportunity. You cannot touch off a person’s moral sense by ethical postulations, from the lec­ ture platform, from the pulpit, or by legislation.

O n the other hand, little Johnny will never forget a skit or playlet in which he sees another child cry because he has been bullied or because the other child's toys were destroyed maliciously. Like­ wise, he will never forget the effect of a lie if it is dramatized in some form. It is not w hat he sees that has a lasting effect upon him but the emotional sensations he has and which reach far within his psychical self and cause him to “feel the w rong.” T h e emotions he experiences at that time correspond to those innate sensations of right and wrong he has sensed, and he comes to know and realize how they may affect others. T h e moral sense or its attributes, the virtues, as inner impulses, are most feeble in most all of us in contrast to the conclu­ sions of our reason which are enforced with the dynamic energy of will. W h e n the moral impulses are vague and un­ formulated and difficult of interpreta­ tion, is it strange that most persons easily quell their moral sense, push it far into the background? T h e world has numerous codes of ethics, but how many of us as we read them experience emotionally a sym pa­ thetic response to them? Consequently, how many of us who feel that a con­ templated course of action is wrong, can express in words some rule of ethics or some religious principle that defines w hy we feel it is wrong? It is this lack of coordination between our personal moral sense and the codes taught us that causes a world overladen with rules de­ fining right and wrong to throw all moral values overboard, break promises and covenants and violate every or­ dinary accepted provision of decency. M ost peoples have learned w hat consti­ tutes the right and wrong, but they have generally not felt the right and the wrong, and therefore the world as a whole has no qualms about abrogating the purely intellectual moral standards. H um anity is not entirely lost. It can regain its status. W h a t it really needs is the establishment of schools o f hu­ manism in every land. W e have schools of science, of art, music, literature, schools for the acquisition of knowledge T he Rosicrucian of the world in which we live and of the universe at large, and schools which Digest teach us about the functions of our February physical and mental selves. N o w we 1940 need schools to train man how to be

human. H e must be taught to selfanalyze his moral impressions and formulate self-precepts of right living which in effect will conform to those had by the better element of society. H e should not be taught th at some con­ duct is wrong because it is so declared to be in the writings of this or that sacred book or in the doctrines of this or that teacher, master, or religion; but he should learn to reject something as wrong or accept it as right because in­ w ardly he is or is not consonant with it. H e should be given problems which cause him to choose a course of conduct to pursue, not because that course would be most profitable to him or the most practical to follow, but because he feels that it is the right one. H e should then be obliged to define his moral dictation. W h y did he think it the right or the wrong thing to do? T h e definition he formulates from an analysis of his own feelings will become a more under­ standable moral precept for him to fol­ low than any advocated by all the saints. If you doubt the need of such schools o f humanism for the development of the moral sense often referred to today as moral rearmament, try for example, fit­ ting your sense of beauty to everyone else’s description of w hat constitutes the beautiful. You well know that w hat one loudly proclaims as beautiful may have to you an appearance of coarse­ ness, or may even seem ugly. If there could be a universal description of beauty that would engender within all of us the same realization of the beauti­ ful, then we would all love identically the same things. In a school of esthetics, students are trained to see the beautiful in things of the world and to appreciate beauty. Yet the graduates of those schools do not each love as beautiful the same things in art, sculpture and terpsichore. Therefore, a personal under­ standing of our own moral sense is a needed human development, even if it is not consistent in definition with our neighbor's. T o d a y we are just finding out that a keenly developed moral sense contributes more to the peace of the world than a deep insight into physical phenomena through the medium of sci­ ence, or a highly developed technique for making money, or a method for be­ coming a material success in the world.

In fact, an undeveloped moral sense combined with a keen and highly train­ ed intellect becomes a menace to society. M an can easily destroy himself through his natural animal a d v a n tag e—his brain —unless he resorts to that divine salva­ tion, the training of the moral sense—

not trying to learn w hat is right and wrong from the words of others. T h e world certainly needs schools of hum an­ ism of which the Rosicrucian Order, A M O R C , is one. Let us encourage the promotion of them before it is too late.

The 1940 Convention
T h e Suprem e S ecr eta r y

H E a n n u a l Rosi­ crucian C o n v e n ­ t i o n w h i c h w ill have its o p e n i n g session on S unday evening, July 7, of t h i s y e a r is a n e v e n t w h i c h is a n t i c i p a ted by members and offi­ cers alike through­ out the entire or­ g a n i z a t i o n . The Rosicrucian C o n ­ vention is more than a convention, when we consider a convention in the usual sense of the word. It incorporates all of the benefits that can be found in a con­ vention of any group, and in addition it is a period of instruction and inspiration for the attending members. T h ere are so many features of the Rosicrucian Convention that it would be impossible at this early date to go into any detail as to the specific features which you can anticipate upon your at­ tendance here, but a few things which will be of interest to all members can briefly be outlined. A n enjoyable phase of any convention is the social contacts; at the Rosicrucian Convention there is

the opportunity of meeting individuals from all walks of life and from all parts of the world, but who nevertheless have similar purposes and ideals in mind; that is, who are studying the same type of philosophy as you, yourself. C on­ tacts which have been made by members at conventions have become lifelong friendships, and have been an inspira­ tion to the individuals who have entered into these friendships. A nother feature which is outstanding at the Rosicrucian Convention is in­ struction. T h e Rosicrucian student is affiliated with the organization primarily for the purpose of receiving instructions in the Rosicrucian teachings. W h ile this instruction, it is true, is contained in the Rosicrucian monographs, it is always a distinct benefit to be able to meet with other members who are studying the same subjects in the same degree where you are studying, and to discuss these subjects, and to have your discussion directed by a Supreme or G ran d Lodge officer who will add to your enjoyment and understanding of the studies. Spec­ ial classes will be held at the Conven­ tion just for this purpose where students of certain degrees will have the oppor­ tunity not only of discussion and in-

struction, but of asking questions. In addition to these features there is the opportunity of contacting the officers of the organization. All officers will be available for interviews, and members in attendance at the Convention find that this is one of the highlights of the year to round out their individual home study. Immediately previous to the Conven­ tion there will be a three-week term of the Rose-Croix University. For those who are able to leave their homes and occupations for a period of four weeks, an ideal vacation can be arranged which will be very profitable to the members through the three weeks’ attendance at the Rose-Croix University followed by the week of the Convention itself. W r ite to the Registrar of the Rose-Croix U n i­ versity if you are interested in the re­ quirements for attendance, or further information regarding its courses. I wish to impress upon the mind of every member at this time the fact that every frater and soror is invited to a t­ tend the Rosicrucian Convention, and is eligible to enroll for the matriculation courses of the Rose-Croix University. Regardless of whether you are a N eo­

phyte in the first introductory lessons of the organization’s teachings, or have advanced to the highest degrees of the O rder, you are welcome to attend the Convention, and you will find activities which will be of interest to you and helpful at your particular point in the studies. Therefore, plan now on being present when the Convention is called to order on S u n day evening, July 7. Recent in­ formation which has reached us has as­ sured us that the W o r l d ’s F air on Treasu re Island in San Francisco will again be open this year. T hose of you who did not have the opportunity to a t­ tend the W o r l d ’s Fair last year should, if possible, include this as a part of your vacation plans. A week at the Rosicru­ cian Convention, and a few days at the W o r l d ’s F air will give you an enjoyable and beneficial vacation which you will look back upon in the future as well spent. A s more detailed plans are made for the 1940 Convention our members will be notified. W a tc h for future announce­ ments in coming issues of the "Rosicru­ cian Digest.”

D oes an article in the pages of this magazine interest you? D o you find in some issue of the Rosicrucian Digest a discourse that answers your questions, that analyzes problems with perspicuity? If the subject matter of the Rosicrucian Digest proves beneficial and enlightening to you, it will to others as well. Think — have you a friend or acquaintance who might enjoy reading your present copy of the "Digest?” Loan yo u r Rosicrucian D ig e st — point out to others the articles you think they will find interesting. T he Rosicru­ cian D igest may be read by non-members of A M O R C as well. B y loaning your copy you increase the ’'Digest’s" circulation. Perhaps those to whom you will loan it will eventually wish to be included in its large and growing family of subscribers. Be certain that you get the return of your personal copy.

O n W ednesday, March 20th, the time of the vernal equinox, Rosicrucians will celebrate the beginning of a new year according to their time-honored tradition. (See article about Rosicrucian N e w Year in this issue.) For the benefit of those Rosicrucians w ho do not live adjacent to a lodge or chapter, a copy of the Rosicrucian N e w Y ear Sanctum Ritual will be sent for the member to perform in the privacy of his home sanctum. It is neces­ sary that ten cents (not stamps) accompany your request to cover mailing charges. Send your request to: Rosicrucian Order, A M O R C , Rosicrucian Park, San Jose, California. Be sure and make your request in time to receive the ritual.

The R osicrucian D igest F eb rua ry 1940

The True Key To Self Development and Self Mastery
R o y le T h u r s to n R.

(H. Spencer Lewis, Ph. D., F.


From The American Rosae Crucis, March, 1916
Many o f the articles writte n by our late Imperator, Dr. H. Spencer Lewis, are as deathless as time. That is, they are concerned w ith those law s and principles of life and living which are eternal, and thus never lose their efficacy or their import, and are a s helpful and as inspiring when read today a s they w ere when they were writte n five, ten, fifteen, tw en ty or more years ago, and likewise w ill continue to be as helpful and as instructive in the future. For this reason, and for the reason that thousands of readers of the “Rosicrucian D ig e s t ” have not read m any of the earlier articles of our late Imperator, w e are g o in g to adopt the editorial policy of p u b lishing in the “Rosicrucian D i g e s t ” each month one of his outstanding articles so that his th o u g h ts will continue to reside within the p a ges of th is publication.

S IT p o s s i b l e to reach the inner self and develop it and make it super­ ior to t h e o u t e r self? S u c h is the purport o f m a n y questions asked of t h o s e w h o have found the key to the d e v e l o p m e n t of self. It seems such a simple question! It is often asked casually in connection with m any other questions more easily answered. But this question really in­ volves the workings of the whole do­ main of the occult, the spiritual and the divine. T o know the answer is to know the whole problem of self-mastery. W h a t is self? Unless we have, at first, a thorough understanding of who and w hat is self, we cannot have an

answer to the question. Self is person­ ality, say some; it is character, say others; still others say self is individual­ ity. In truth it is none of these, but all of these — and more. Rosicrucianism teaches that personality is destiny, and character is fate. T h e planets may dominate, or determine, our personality and thereby determine our destiny. But fate — absolute fate — is determined by the character, and C H A R A C T E R IS M A D E BY W IL L . W e are not individuals. Individual­ ism means separation, distinction, de­ terminate isolation and unlimited free­ dom. It is the very antithesis of unity. In our study of gross matter we find that science has divided the substance into elements—one of which is the atom. But while atoms are considered as pri­ mary elements—as primary creations— they have no R E A L I N D I V I D U A L ­ IS M . T h e atoms of each molecule may, in the scheme of things as worked out in

the laboratory, seem to have I N D I V ­ ID U A L IT Y , but the scientists know that each atom vibrates with the spirit of the life of all other atoms, that it is related to, a p art of, the great force— the creative force—which pervades all other atoms. N o t one of the atoms could continue to exist as an atom in­ dependent of that force or of other atoms. T his same principle applies to molecules, the next highest division of matter. It is the unity of the atoms that makes the molecule and the unity of molecules that makes matter. A nd back of all this is the unity of the divine force which makes the atom. T h e human body is a material crea­ tion. Every square inch of flesh is com­ posed of minute elements, working in unity, manifesting through unity. If the whole creation—the body of m an—may claim individuality, w hy not the millions of cells which compose every square inch of flesh? W e know from experience w hat occurs when two or more cells of the flesh, or two or more corpuscles of the blood, proclaim individuality and separate from all others and end their co-operative, unified work. Disease re­ sults. T h ere is rebellion. T h e proclaim­ e d of individuality are out of harmony and eventually become ostracised and rejected. W a r is declared by the unity against individualism a n d —a thousand and one medical terms are given for the physiological or mental conditions which result. T h e same is true of the body or soul of every man, woman or child. T h e great creative force within us, to which we owe our very existence, is I N D I V ­ ISIBLE! If we realize that, we must see at once that the soul or spirit of no one can be individualized. T h e soul and spirit is indeterminate, indefinite, in­ divisible. M atter is indivisible except from soul; for all matter is material, each atom, each molecule, each cell, each grain is but a part of the whole. But the proclaimers of individuality speak not of matter. T h e y claim indiv­ iduality not for their bodies, but for their personalities, their souls. T h ey would set them aside, distinguish them The Rosicrucian from all others, and make them superior individualities. A nd therein they break Digest all attunement with the universe and set February up the same conditions in the planetary and spiritual planes as existed with the 1940

cells of flesh in the material world. U nity is destroyed or disrupted—per­ haps I h ad better say interrupted— and harm ony is lacking. T h a t is in­ dividualism! But self can be mastered and devel­ oped. Self, in the sense I use it. is the manifestation of personality, the ex­ pression of the soul. T h e soul manifests through m atter— through the body. P er­ sonality expresses itself through the will of the being. W e cannot mould the soul, bu t we can mould the channels through which the soul expresses itself. W e can develop the attributes of the soul and lead those attributes train them — to do those things which make for goodness and love. T h e soul should be given more free­ dom. It should not be so closeted w ith­ in the body that it finds no place for de­ velopment, for expansion or unfettered expression. I ask in all seriousness that my readers join with me every night when it is possible in a five minutes’ quiet talk with self. Sit in a darkened room, in the silence, and take your thoughts from material things, from the body. Lose consciousness of the body, of your suroundings, and let the soul within you dominate and expand. C on­ centrate your mind on your inner self, that great force resident within you, and see and feel its touch with the Infinite forces and mind of the universe. G ra d ­ ually you will sense an attunement with the Cosmic Consciousness and will be­ come conscious of peace, harmony, love, goodness and perfection. You will lose your body, — the mantle, the cloak, the shell will drop from your soul and you will be free from the limitations of mat­ ter and find your soul outside of your body, surrounding you like an aura. Its expansion will be rejuvenating, exhilar­ ating and divinely beautiful. T h e most wonderful sensations you have ever ex­ perienced will come to you and then — talk with your inner self. A ny sugges­ tions, any w ords of encouragement, of hope, love, goodness and Godliness you think or speak will find immediate response. And, as you gradually take into your body the expanded soul and return to normal consciousness of your surround­ ings you will find that it is with difficulty (C oncluded on Page 15)

E a c h m o n th a p a r a m o u n t qu estio n of th e d a y w h ich e n g a g e s t h e th o u g h t s of m illio n s o f in te llig e n t p eople t h r o u g h o u t th e w orld will be co n sid ered in t h is d e p a r tm e n t. E a c h q u es tio n will be a n s w e re d by tw o different R osicru cian m em b ers. T h e a n s w e rs to th e q u e s tio n s a r e n o t to be r e g a r d e d a s official s ta te m e n t s of o p inio n of t h e e d ito r of t h i s p u b lic a tio n , o r of th e officers o f t h e R o s ic ru c ia n O rder, AMORC.

“Should Clergymen Be Made Members of Public Library Trustee Boards?”
O r v a l G r a v e s , w h o is n o w l i b r a r i a n o f t h e R o s ic r u c i a n R e s e a rc h L i b r a r y , is f a m i l i a r w i t h l i b r a r y p r o b le m s a n d the d a n g e r s in h e r e n t in a B o a r d whose m e m b e r s m a y be a ffe c te d b y d e n o m ­ i n a t i o n a l pre ju d ic e s . S a m u e l J. W h i t e is in a p o s it io n to c o n s id er this i m p o r t a n t qu estio n f r o m b o th sides in a s m u c h as h e is n o t o n ly a c l e r g y m a n , b u t a n a u t h o r a n d le c ­ t u r e r as w e ll.

E N E R A L L Y speaking, it would not H E function of the Board of T ru s ­ be wise to have clergymen on P u b ­ tees of a public library is to main­ lic Library T rustee Boards, because they tain the balance of conciliation between have followed tradition too long to be the public at large and the library. T h e high intellectual training of a able to break aw ay from it and select clergyman would seemingly qualify him books properly for the general public. to serve on such a Board. However, in­ T his is, perhaps, not true of all clergy­ telligence does not mean absence of men, but I believe it to be true of ninebigotry and prejudice. This fact is a t­ tenths of our clergymen throughout the tested to by some of the leading clergy­ country. M ost all clergymen follow men themselves. Dr. J. C. Archer, beaten paths, dogmas and disciplines to minister and Yale Theological Profes­ such an extent that they are unable to sor, in writing for the average minister decide properly and wisely upon the states, “W h a te v e r the cause and origin, things the general public should read we have developed as a matter of plain and know. M ost clergymen have been fact, an unw arranted amount of pre­ hemmed in by ecclesiastical rulers and judice in the direction of the non- their opinions, until they are weak in regard to the freedom of thought and Christian peoples and their religions.” In philosophical matters there is a expression. O n e may say that he is prevailing tendency among the clergy­ liberal in his thought—and he may be men to ignore philosophy completely as perfectly honest in his thinking that he something cold and lifeless. During my is liberal—but his long dwelling in the three years attendance at two theologi­ pinched circles of sectarianism, makes cal seminaries, there was only one phi­ him unable to break aw ay from its losophical lecture given. A nd this lec­ clutches. Books, whose contents prove ture was given by an outsider against to be contrary to his own w ay of think­ Scholasticism. ing and which express advanced ideas, (C oncluded on Page 15, Col. 1) (C oncluded on Page 15, Col. 2)



Sympathetic Vibrations
F r a te r O r v a l G raves,

M. A.,


R. C.

H A T pioneer au­ thority on tone, Helmholtz, says: ‘T h e plastic arts, alth o u g h they make use of the sensation of sight, address the eye al­ most in the same w ay as song and poetry address the ear. Their main purpose is to ex­ cite in us the im­ age of an external object of determinate form and color.’’ T h e main purpose of this paper is to point out some of the ways, and hint at others, by which sounds of the spoken word excite in us those images and sensations of external objects. W h a t is sound? Asked suddenly in an ordinary company, it is doubtful if the question would be immediately a n ­ swered. T h e correct answer to the question would be that sound is a sen­ sation produced by the vibratory impact of the air upon the external tympanum or drum, of the ear, whence it is con­ veyed by an internal process to the brain. By no possibility could the sound be heard without the air or some less important body acting as a medium. N or could there be any sound without mo­ tion. T a k e an ordinary drinking glass The and strike it with some hard substance R osicrucian so that it gives forth an audible note; D igest then, very gently bring your finger into F ebruary contact with the rim and you will feel a tremor as long as the sound lasts. If, 1940

however, you press your finger upon the edge, so as to stop the vibration, the sound ceases. M o st students have great difficulty in connecting the law of vibrations with music and speaking. However, the laws of sound and vibration ought to be familiar to the speaker and the singer. V ibrations are air waves set into mo­ tion by the sounding body, and the pro­ cess in the air is exactly the same as that on the surface of a body of w ater when a stone is thrown in; waves a d ­ vancing in all directions, and expanding in ever enlarging circles. T h e particles in the air move periodically backwards and forwards, setting the adjoining p ar­ ticles into motion until they return to their original position. A nd so the ad­ joining particles influence others, the waves extending throughout the airocean until interrupted by some ob­ stacle. A nother simple illustration of vibration is that of a swing. T h e move­ ment of the swing, back and forth, could be considered the vibrations of the swing and the lengths of the vibrations their periodicity. But the state or thing giving the movement to the swing does so by the law of resonance. A state of resonance is said to exist between the force that moved the swing and the swing itself. A cello or a guitar hanging on the wall of a room will vibrate strongly without being touched if a voice of fine quality sings, at some little distance from it, a tone corresponding to one of its strings, or even, having merely an affinity with it through one of the octaves. This

brings our illustration of resonance within the realm of sound. A still more familiar example is th at of the experi­ ment with the piano. Open the lid of a piano, press the pedal that raises the dampers, and leaning over the strings vocalize with energy some chord; you will a t once hear those strings, whose period of vibration is identical with that of the notes you have sung, reproduce the same chord. Again, take two tu n ­ ing-forks that are in unison and both mounted upon sounding-boards; cause one of the two to vibrate, and its mate, even at some distance, will vibrate un­ touched. T h e air will have transmitted its vibration to the mass of air contained in the sounding-board of the second tuning-fork; and this air will have vi­ brated forcibly enough to move the heavy bent bar of steel. A nother more interesting example of how art utilizes this phenomenon of highest interest, res­ onance, is given in the w ords of Albert Lavignac, Professor of H arm ony in the Paris Conservatory. H e said, “ I once had a small petroleum lamp which would never allow me to play on the piano the march in T an nhauser. As soon as I reached the chord B, D # , F # in the trumpet-call, at the beginning, it (the lamp) w ent out as if by magic. It is evident that this chord corres­ ponded to the modes of division in the glass chimney, and threw the air con­ tained in it into such a flutter that the flame was blown out. I w as obliged to submit to this and when I wished to play the march, I h ad to use anothef lamp.” Certain bodies which are not musical instruments, notably candlestick sconces and the pendants of chandeliers, will vibrate under the influence of certain notes, while other notes have no effect on them at all. All of these effects on physical objects are assigned to one and the same cause, resonance or sym pa­ thetic vibration. Feeble though they are, the air-waves are able, acting in unison, and by reason of their perfect regu­ larity, to set in motion bodies relatively heavy, providing that these bodies can mate with them, that is to say, conform to their period of vibration. A n inexperienced person, endeavor­ ing to ring the great bell of a church, will probably expend much unnecessary strength; while a little choir-boy who

knows from experience will pull the rope down with a kind of cadence according to a regular rhythm, waiting patiently until these feeble oscillations add them­ selves together and set the great mass in motion. It is thus that the alternate condensations and rarefactions of the sound-waves succeed, with their persis­ tent wave lengths, in compelling bodies often very massive to submit to their influence. Now, with few exceptions, all musical instruments possess three elements, a motor, a vibrator, and a resonator. T h e violin has the moving bow for a motor, the strings for a vibrator and the hollow body for a resonator. T h e human voice and its relation to resonance is of prime importance. T h e human voice as an in­ strum ent is far superior to others, for, most musical instruments have their res­ onators fixed and unchanging. T h e human resonator is flexible—or as Helmholtz states it, “admits of much variety of form, so that m any more qualities of tone can be thus produced than on any other instrument of arti­ ficial construction.” Dr. M uckey says that resonance is “ the most important factor in voice production.” H e writes of a focal point w here the sound waves of the voice produce the greatest res­ onance. H e propounds at some length the importance to the voice in public speaking of having this exact focus of the sound waves of the voice. T h is was not intended to be a course on voice development. However, the voice and its relation to resonance had to be men­ tioned and emphasized as the body is a huge sounding board with minor ones in the chest and head. It is with the power of these vibrations, that can be felt by a normal person within his body as he speaks, th at this paper deals rather than the technique of its development. Enough has been given to prove the energy of vibrations that can be created by resonance. T h e important point is that man can create these vibrations. Later this point will be taken up to­ gether with the fact that vibrations are creative. Sound vibrations, that is, vibrations perceived by the ear, have a rapidity which ranges from 16 to 36,500 per sec­ ond. All natural phenomena, sound, light, and heat are produced by vibra­ tions. T h e sensations from vibrations

range from touch, through sound, radio frequency, electricity, heat, light, X -ray and even beyond the gamma and cosmic rays. T h ere are many gaps in sensa­ tion between the various degrees of the vibrations of which little is known. T h e point of all this is that a well-trained voice with its good resonant tone is creative. It is creative in a physical sense which is independent of the listen­ er’s will. T h ere is a marvelous oppor­ tunity for speculation as to how the vibrations of sound are related to color, chemicals and nerves. F or instance, each key of the musical keyboard, whether on the organ, piano, violin, cornet, or any other instrument that pro­ duces sound, even the human voice or human whisper, has a connection with some key on all other keyboards that have just been described. F or instance, the key of “middle C ’’ on the organ has attunem ent and direct connection with a certain nerve in the human body; so also with all other keys in every octave. If one note or chord after another be sounded upon a musical instrum ent— a piano, or preferably a violin, because of its multiplicity of tones, a tone will finally be reached which will cause the hearer to feel a distinct vibration in the back of the lower part of the head. Each time that note is struck, the vibration will be felt. T h a t note is the “key note’’ of the person whom it so affects. If it is struck slowly and soothingly, it will build and rest the body, tone the nerves and restore health. If, on the other hand, it is sounded in a dominant way, loud and long enough, it will kill as surely as a bullet from a pistol. An ac­ tual case of this occurred in Santa Barbara June 26. 1933, when twin brothers were killed, by one of them, a famous violinist, playing a series of long, monotonous notes of strange sounds for two hours. T h e invisible sound-vibrations also have great power over concrete matter. T h e y can both build and destroy. If a small quantity of very fine powder is placed upon a brass or glass plate, and a violin bow draw n across the edge, The the vibrations will cause the powder to R o sicrucian assume beautiful geometric designs. T h e D ig est human voice is also capable of producF ebruary ing these designs, always the same de1940 sign for the same tone.

T h e history of ritualism reveals the fact that the mysterious vowel sounds used in m antras and incantations had a definite creative purpose in their produc­ tion. A curious story is told of one of the United States Senators that is close­ ly related to the subject of the power of vowel sounds. Hon. Roscoe Conkling, U nited States Senator and leading lawyer in his state, had one of the rich­ est and most pleasing voices man was ever gifted with. W h e n he died, no one knew the combination to the lock on his safe. “ Did he have any favorite w ord?” asked the expert. “ Yes,” said a young man in the office, “ I have often heard him ring out his voice on the word Rome when he was alone in this room.” T h e w ord Rome furnished the key to the combination of the safe, as well as to the development of the Senator's voice. T h e w ord Rome emits a sound similar to the ancient mystical word “aum ” or “om ” that is believed by the O rient to possess so much magical power. Some may doubt, but it is a striking fact that our voice instructors of today make us practice for hours the resonant humming sound of “m” in com­ bination with the vowel sounds “a,” “o ” and “e.” T h is is done even in the University of California. M a n y people know from the study of vibrations that there is an intimate con­ nection between color and sound. W h e n a certain note is struck, a certain color appears simultaneously. Each color of the spectrum has its corresponding note on the musical keyboard. In 1933 H. S. Lewis, Ph. D., Rosicrucian Imperator, constructed a color organ in San Jose that played colors, as well as musical sounds. W h e n “ Moonlight and Roses” was played on the organ, the music proved its name by showing beautiful colors of roses and moonlight on the screen. T h e reaction of the audience to a speaker, both aesthetically and psycho­ logically, because of the sound of the voice is hinted at by Hollister in one of his ideals of oral interpretation, that of immersion. H e speaks of the “wash of thought below the forehead.” This “wash of th o ug h t” can be aroused in the audience by the power of sym pa­ thetic vibrations arising from the speak­ e r’s voice. T h e voice is analogous to the radio. T h e broadcasting station is

the speaker and the receiver is, of course, the people of the audience. T h e speaker, however, has an advantage over the radio station, in that the audi­ ence cannot ordinarily “tune him off.” He has the power, if he only knows it, of recreating, by mere sounds, within the heads of his audience, his own emo­ tions. From our definition of sound we gleaned that the sound is carried “by an internal process to the brain.” A ny physiology text will explain how sound is carried to the brain and from there to the sympathetic nervous system. This nervous system is the one that controls our involuntary actions. O f course, the voluntary actions respond to sound also, but it is the sympathetic nervous system that responds the most readily. Hence, if an average speaker would realize that when his audience is in a state of expectation, awaiting his speech,

it is virtually in his power if he would only “grasp the reins firmly” and lead the group. T hen, after he begins to speak, he is literally playing upon the keyboard of their souls; for the nerves of the sympathetic system are directly in control of that which man has dared to call soul. T h e powers of resonance, vibration and nerve communication, though they are merely physical, should give a speech student ready confidence to persist in achievement. From this paper has come to me the suggestion that perhaps God created the universe by the vibrations of a great W o r d ; a magical word that has been recognized as sacred since before A t­ lantis sank under the ocean; an esoteric word, the key to the enigma of crea­ tion, that signifies the unmeasurable, absolute, unattainable and sublime E s ­ sence— the Beginning and the End.




T H E T R U E K EY T O SELF D E V E L O P M E N T (C ontinued from Page 10) you can contain your soul in its limited space. T his sensation of expansion, de­ velopment and advancement will be like unto growth of the soul and you will feel for hours afterw ard that you are just overflowing with inner blessings and infinite benedictions. W ill you try this for ten nights with me? Come, Sisters and Brothers, let us give our inner selves a chance to grow —and learn the secret of self-mastery and self-development.




Q U E S T IO N S O F T H E T IM E S ( C ontinued from Page 11)
B y O r v a l Graves B y S a m u e l J. W h i t e

T h ere is a distinct state of w arfare existing between the metaphysical schools and religious leaders. C lergy­ men consider metaphysics a menace to religion. T h e church leaders have al­ ways been very jealous of any new interpretations of the facts and data of life. Dominated by orthodoxy and bound by biased viewpoints, it is self-evident that clergymen should not be members of such a Board. Inevitably, the balance of good relations between the general public and the library, the purpose of the Board, could not be maintained.

are most likely to be barred from any library where he has jurisdiction over the selection of the books to be placed in such library. Broad minded men are needed on boards which select books for the public to read and digest. M ost clergymen have prejudice and are biased in opinions to the extent that it would h ardly be possible for them to select books wisely for the public at large. W^here one has traveled so long in one rut, it is hard to break aw ay and accept a more liberal course.

The Rosicrucian New Y ear
H E N the sun on its celestial j o u r n e y around the Zodiac enters the sign of Aries on W e d n e s ­ day, M arch 20th, a n e w y e a r wi l l begin for all Rosi­ crucians. It will be Rosicrucian y e a r 3293. T o m a n y per­ sons w h o d o not u n d e r s t a n d , it seems strange that Rosicrucians cele­ brate the vernal equinox, which occurs on or about the 20th or 21st of each M arch, as the beginning of a N ew Year. In the W e s te rn world peoples have been recognizing the calendar year, which begins January 1st, for so many cen­ turies that it appears to them that there is some foundation in nature for it, and that any other time selected is not only odd but ridiculous. For centuries before the existence of our present calendar year, however, the solar year was ac­ cepted throughout the entire civilized world. In fact, in many Oriental coun­ tries today the solar year is still recog­ nized. T h e solar y e a r—or the year that is established upon the relationship of the ea rth ’s orbit to the su n —begins, in those countries where the custom is in­ digenous, with the vernal equinox, in M arch. The As we shall see, the ancient selection Rosicrucian of the vernal equinox for the beginning Digest of the N ew Y ear is more consistent February with the phenomena of nature than is January 1st. T h e selection of a N ew 1940 Year, of course, to a great extent has to do with time. Tim e itself is not a reality ap a rt from man. It is merely a state of consciousness, an inference which we draw from our actual objective percep­ tions. In other words, time does not exist except within the mind of man. M a n derives his concept of time from his observations of changes in the things of nature, and in his own thoughts and consciousness. If, for example, you were conscious of only one thing with­ out interruption, let us say a continuous whistle of a certain pitch, how would you relate time to such an experience? You would answer, "the extent of the duration of my consciousness of the whistling sound would be the length of time that elapsed.” Actually, however, time does not pass and all that would occur in the above illustration would be the change of your consciousness from something else to the sound of the whistle and then again to something else. So time is an arbitrary measure­ ment of our different periods of con­ sciousness as they change from the awareness of one thing to another. Just as we lay a ruler along the surface of an object to divide it into units of inches, feet, and yards, to determine its extension, so we have adopted units of measure which we call seconds, minutes, an d hours, et cetera, to divide our per­ iods of consciousness. N a tu re has aided man to regulate his consciousness of some of her phenom­ ena. It is not that nature has given time an y reality, but rather that she repeats herself in m any things, and this repeti­ tion man has come to use as a time

measurement. T h is repetition of nature is cyclical, that is, some of her mani­ festations recur according to a regular periodicity. T h e manifestation begins, then progresses through a certain stage of development or function and then begins all over again. Ancient man dis­ covered that the seasons recurred cy­ clically and with a dependable regular­ ity. T h e phenomenon of the four sea­ sons denoted to man not merely separ­ ate changes in nature, but a progression of causes and results. O n e season seem­ ed to be the beginning and the others that followed were stages of develop­ ment, maturity, and decline. T h e spring was the season o f birth, a period of re­ juvenation in nature, a time when all things began to grow and blossom forth. T h e summer w as the season of matur­ ity, w hen growing things had attained their greatest development for their an ­ nual cycle. T h e fall was a time of h a r­ vest, when vegetable and plant life had fulfilled its periodic obligation to nature. T h e winter, on the other hand, was a period of sleep, of transition, or change from life to a state of lifelessness or dormancy. Since the vernal equinox began the spring season, the period of birth in the things that came from the soil, it was adopted as the beginning of the N ew Y ear,the time of the coming forth of life. It was, as today, an occasion for great rejoicing. T h e occurrence of the spring equinox presaged the fruitfulness of nature and that man would again be provided with the elements upon which his body depended and of which it was composed. Certain grains, salt, and the juice of the grape were selected as sym­ bols of the elements of m an’s nature. A feast was held, in which men and wom ­ en both partook of these sacred ele­ ments. Even the earliest and most primitive of these feasts were contiguous to mysticism. A love and respect for the gods because of their greatness and for their benevolence in providing bounties which man shared was had by all upon these N ew Y ear celebration occasions. Sometimes these festivities were held in the open fields, or in the orchards, be­ cause w here this regeneration of life oc­ curred was worshipped as a sort of theophany. T o look upon January 1st —a time in most countries of the north­ ern hemisphere when the earth is cov­

ered with a blanket of ice and snow and all nature seems asleep or dormant, or in a state of d ea th —as the awakening of nature, as the beginning of life and the N e w Y ear was not plausible to the ancients, and likewise it is not accepted by millions of people in the Orient today. Aside from the very beautiful and mystical significance associated with the vernal equinox, which is our ancient Rosicrucian heritage, and further, aside from any N e w Y ear beginning as a factor in the determination of time, there is another importance to be asso­ ciated with this annual new cycle of our lives. T h e beginning of a N ew Year, whatever time we may accept, aids us in dividing our lives into periods of activity so that we may, if we will, look back upon them, analyze them, and determine w hether we as humans have made personal progress. O u r lives, like the seasons, have their beginning in birth, after which we have our inde­ pendent physical and mental existence. T h e cycle of our earthly lives ends with transition, the change into the imma­ terial state again from whence we came. W h ile on earth in this existence, we are in a continuous state of consciousness, either objective or subjective. Now, as we well know, most plants have an evo­ lutionary development during their cycle of existence, they progress until the time that they have attained that maturity which is recognized as the fulfillment of their natural function. T h a t ultimate function may be, the delicate colorings of their petals, the exquisite flavor of their juices, or their exhilarating frag­ rance, o r some other characteristic of the finality of their existence. W h a t of our consciousness, has it evolved, matured? W e should ask our­ selves this question at the close of the year, an interval in the full cycle of our existence. Do we still harbor the same narrow, bigoted thoughts and opinions of a year ago? O n the other hand, if we have the same creative and construc­ tive ideals as we had at the beginning of last year, w hat have we done during the last year to actualize them? T h e fruits of human life are endeavor and achievement. H ave we borne any such fruit at the close of the last year? Have our lives and conduct matured within ourselves, our family circle, our city, or

nation, anything which has advanced them spiritually, mentally, or materially during the past year? O u r full personal cycle, as we have said, is from birth to transition, but during it have we spir­ alled upward? If not, it is time for us to seek new soil in which to plant our thoughts, and to seek a new environ­ ment, and new associates so that we may blossom forth at the end of this year — this period — with a richer and fuller life. On W e d n esd ay , M arch 20th, through­ out the world in every civilized land, R o s i c r u c i a n s , gathered in temples, lodges, or chapters of the O rder, or in the sanctums of their homes, will cele­ brate the beginning of the Rosicrucian N e w Year, with a significant and very beautiful mystical ritual. T h e ritual will

dramatize the mystical elements of this Rosicrucian tradition. Every Rosicrucian, member of A M O R C , wherever located, may have a copy of the R osi­ crucian N e w Year's sanctum ceremony merely by requesting it and sending ten cents to the Supreme Secretary to cover mailing. T h e ceremony is a very beauti­ ful one, very easy to perform quietly and privately in your home sanctum, and you will find it not only provocative of thought but very inspiring as well. If you do not have a copy, secure one at once. Let each be certain during the time he performs the ceremony to de­ vote a few moments to introspection and introversion. Let there be born within each new ideals, and let each seek to m ature them by the end of this present year.








Windows of the Soul
By H.
S p e n c e r L e w is,

Ph. D.

Late Imperator of A. M. O. R. C.
S I sit here looking out of the window of this room, there comes to me the thought that a w indow , an ac­ cepted, rather in­ significant t h i n g , s e r v e s two great purposes: First, it p e r m i t s l i g h t to enter this room— light which makes it p o s s i b l e n o t The only for me to do the work that I must Rosicrucian do here, but light from the source which Digest furnishes life and vitality for all that February lives. Also, on this day, it permits me to get a glimpse of w hat is outside the 1940 confines of this room, and makes life better, because I not only can see what is there, but I can anticipate the pleas­ ures and enjoyment of the outdoors in which I, and all other living things, can participate when the d a y ’s work is done. T his physical window, admitting ac­ tual light, will cause us to think even further of the windows of life that are the means by which enters the light of life, wisdom, and knowledge. Just as different rooms and different windows with different exposures, or possibly of different materials, affect the light which enters, so the soul of man looks out to the universe and is able to gain its con­ ception of all that is, due to the window through which it looks.

T h e "Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian Fraternity. It is a focal point of Cosmic radiations and thought w a ves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time will receive the benefit of the vibrations. T hose w ho are not members of the organization may share in the unusual benefits as well as those who are members. T h e book called “Liber 777’ describes the periods for various contacts with the Cathedral. Copies will be sent to persons who are not members if they address their requests for this book to Friar S. P. C., care of A M O R C Temple, San Jose, California, enclosing three cents in postage stamps. (P lease state whether member or not— this is im portant.)

E F I N D in nature illustrations of the cycles of life. Each season represents a particular point, or we might say, a stage in the de­ velopment of liv­ ing t h i n g s which are closely affect­ ed by n a t u r e ' s changes. W hile there is a mani­ festation of cycles in all living things, it is brought closer to us by noticing the reaction of plants and animals to the changes in season. In the N orth ern Hemisphere we are in that period of the year in which the characteristic of many forms of life is dormancy, when most living things are in a state of suspension. W e find that even certain animals hibernate. Trees, other than evergreens, lose their leaves, and with all plants and animals which enter their dorm ant state there is the appearance, as far as the eye is con­ cerned, of the suspension of life in all its phases. It seems as if these living things were giving up their most valu­ able possession, giving up the thing which makes them exist, which in fact makes them be known as living things. T h rou gh experience and observation, we well know that this is not the case. W e know that this dorm ant period is a period of preparation, a period of using stored-up energy, and that life is pres­ ent in the hibernating animal, in the ap­ parently non-living plant, and with the coming of spring — which is simply a change in environment, as far as plant or animal is concerned—all the charac­ teristics of life, insofar as our observa-

tion of life can perceive them, will be restored and a new cycle will begin. Grow th and progress will be the key­ note of this cycle, and so the laws of nature manifest themselves. M an seems to be exempt from such radical changes in his life. T h e cycles of his life are less prominent. In fact, he has the ability to keep himself from entering a dorm ant state for any ex­ tended length of time. T h e cycle of ap­ parent activity and inactivity most well known to us is that of the states of wakefulness and sleep. It is in sleep that man most nearly approaches a dor­ mant state, which is also a period of storing up energy, and of recuperating lost energy in order to prepare him to carry on his activities better in the w a k ­ ing state. T h e law of nature, insofar as we would draw a conclusion from these observations, then, is to make a dormant period of varying length in all living things; not, however, as a point of giv­ ing up life's activities, nor as an act of retrogression, but as one step in the progress of that life. In other words, it serves a specific purpose. W ith o u t hi­ bernation the hibernating animal would probably not be able to carry on in his waking state in another season of the year as effectively. If the tree did not have its chance for rest, it might not live as long or be as productive. It is a well-known fact that the human being must have some sleep. T h e amount will vary with the individual’s requirements, but the lack of it over an extended period will cause an individual to lose some of his abilities, at least make him unable to carry on his activities at the highest degree of efficiency. As long as a dormant period, then, is for a con­ structive purpose, it fits into the whole scheme of things, but dormancy which does not prepare one for constructive work is a state of drifting backward. T h ere are individuals who become mentally dormant, and they do this of

their own volition. T h e y do not keep themselves mentally active, because they permit themselves to drift into habits, into activity which becomes fixed and from which there is no deviation in their daily life. Such a procedure is a dor­ m ant state which is non-productive, which is not a process of evolution but rather a process of keeping the indiv­ idual from the use of all his faculties. Possibly more than a state of mental dorm ancy there is noticeable among many human beings a dormant state inso far as their psychic and subjective faculties are concerned. It is well known that man lives primarily in an objective world in which he does not allow his subjective consciousness to perceive in its own field of perception, and to direct him in w ays which the objective facul­ ties are incapable of perceiving. T h e re ­ fore, if an individual is to lead a bal­ anced life, if he is not to become dor­ mant in any phase of his existence, some thought must be given toward balancing his daily living so that it will not become a routine activity based upon any one phase of his thought, en­ vironment, or general living conditions. Surely to give a few moments to the contemplation of those Cosmic sources from which we come and of which we are is to round out our entire experience. It will give us the ability literally to pull ourselves out of a state of subjective dormancy. M an is made with many abilities. If he is to succeed in this business called life, he must use all of them. W e therefore invite you to join the C athedral of the Soul with others who are determined not to become men­ tally and subjectively dormant, and who are devoting a few minutes regularly to the gaining of an understanding of a completely balanced existence, and the making effective in their own lives the full possibilities of all of their potential abilities. W r it e for the booklet entitled “ Liber 777” which fully explains the activities of this unique service.

T he Rosicrucian Digest February

intended for them and directed by the Imperator at 6:00 P. M. Pacific Standard ?eriod 'ime on Friday, February 16th. This will be 7:00 P. M. Mountain Time; 8:00 P. M. Central Time; and 9:00 P. M. Eastern Time. T h e period of contact will last five minutes. W e will appreciate reeciving reports from the members of the Esoteric Hierarchy with respect to this period. All members of the Esoteric Hierarchy are invited to participate in a special contact

Martinism In America
R a lp h


L e w is,



C., Imperator

N the year 1843, at the age of thirtythree, o b e s e , in­ dolent L o u i s X V c a m e i n t o ful l power as king and m i n i s t e r of t h e g o v e r n m e n t of F r a n c e . His ac­ c e ss ion to the throne was the act that sealed a cov­ enant of fate that F rance would be purged of a great internal corruption only by blood and steel. It was the signal political factions had been waiting for. N o longer did they need to assume an outward attitude of abstention from hatred toward each other. T h e mask was torn aside; the violence and b rutal­ ity that avarice and inordinate cupidity develop in men stood revealed. Like two natural enemies of the jungle, the churchmen and conniving officials of state stood leering at each other, cau­ tiously watching each other’s moves— the prey was hapless France, her multi­ tudes of simple, hard-driven peoples. T h e real issue underlying these trou­ blesome times was the rivalry for su­ premacy between state and church. U n ­ doubtedly the majority of the ecclesi­ astics were occupied hourly with and

moved by their sacerdotal duties and obligations, and were as far removed from political schemes as the humble people to whom they ministered. In the secret chambers of court, behind heavy drapes and aw ay from the prurient courtiers who participated in the fre­ quent orgies staged in the palaces, were the church dignitaries — and their aims were different. Holding the highest ec­ clesiastic office and spiritual rank, they had sunk in character not to a mere trafficking in temporal things but to participating in intrigues of the lowest sort. T heir own religious orders were not safe from their machinations, for power was their prize and all else would be offered as a price for the purchase of it. O n e obstacle had long stood in their w a y —the subalterns of the state. These petty officials of the departments of the government of F rance were bleeding the state of her life blood. O nly a por­ tion of the heavy tax revenue was reaching the treasury. T h e rest was diverted into their personal coffers. If the state should fall a victim to the poli­ tical aspirations of the church digni­ taries, it meant not only a cessation of their illicit revenues, but perhaps their imprisonment on various charges to pre­ vent their future interference. T h e re ­ fore, on the pretext of patriotism and

performance of civic duty they resorted to the development of an espionage system to seek out the treasonous acts of the churchmen and eventually remove them as dangerous elements of society, and by this method likewise strengthen their own felonious positions with the crown. W h a t of the crown itself during this pre-revolutionary period? Louis X V was an extreme egotist. His vanity had to be appealed to at all times. T ro u ble­ some matters which required the atten­ tion of competent legal advisors or learned councillors on economy had to be submitted to his immature, distorted judgment instead. T o venture the sug­ gestion that he confer with authorities or specialists before making a decision in matters of state was to strike at his ego and elicit his personal animosity which, in his condition of moral w eak­ ness, might mean any serious conse­ quence as a retaliation for injured van­ ity and pride. Reports of the realm were always, regardless of their true nature, shown to him in a favorable light which flattered him as a great administrator of the affairs of state. Consequently his main concern became the production of large enough revenues to maintain his dissolute court. T his was no easy task, for after becoming infatuated with the wiles of M adam e de Pompadour he permitted her for several years to direct the affairs of the crown to suit her own whims and fancies. H e r extravagances constitute some of the amazing tales of French history. Several times she near­ ly bankrupt the treasury. T o meet these drains the peasants, laborers and mer­ chants were harassed by excessive taxes. Riots and disorders were frequent. Clashes between the soldiers of the state and the people, and the soldiers of the church and the people, were daily occurrences. Into this era, foreboding the eventual calamity, was born a man who was to do much to bring about an understand­ The R osicrucian ing between men, and to teach them how to attain the higher values of life. D igest In Amboise, Province of Touraine, on F eb rua ry January 18th, 1743, Louis Claude de 1940

S aint-M artin was born. His father and mother were very pious people and above the ordinary in station of life. His mother passed aw ay but a short time after his birth, and his father re­ married. T his second marriage had a great influence upon the life of SaintM artin. His stepmother raised him ten­ derly, bestowing great affection upon him and inculcating within him during his tender years the significance of cer­ tain moral precepts. He was greatly im­ pressed by her religious teaching and the spiritual side of his nature never be­ came tarnished by the realities of the w orld while she lived. He had great filial love for her; in fact he said about her, “ I owe her my entire felicity since it was from her that I derived the first elements of that sweet, solicitous and pious education by which I was led alike to the love of God and men.” His physique typified the esthetic type of individual, one who shrinks from those clashes or encounters with the rugged elements of life which coarsen and handicap the sensitivities of the mystic. H e was slender and frail, and could little endure fatigue or strenuous physi­ cal exercise. However, he never shirked his duties and sacrificed his strength to a great extent to further his intellectual aims. In compliance with paternal wishes he was prepared for the legal profes­ sion. H e entered the school of juris­ prudence at O rleans and eventually he w as graduated with the title of King’s Advocate. As is unfortunately common today, he had been obliged to become schooled in a profession in which he was not very much interested. H e de­ sired a livelihood which would afford him leisure periods in which he could take refuge in his own thoughts. Even at this time he was contemplating the ways of God and of man, and medi­ tating upon the obvious perverse incon­ sistency between the two. T h a t mystical inclinations should draw one into the army is a strange commentary, but such was the case with young Saint-M artin.

Through the efforts of an influential friend he received a lieutenant’s com­ mission in the regiment of Foix which was garrisoned at Bordeaux. T his pro­ vided him with the time he sought. He became a great admirer of the political philosopher Rousseau, and read V o l­ taire extensively as well, but was not always in accord with the latter’s w rit­ ings. M ore and more did his thoughts turn toward those subjects which al­ ways intrigue the mystic—m an’s return to the estate of God. to the full under­ standing and use of his immanent divine powers. T h ere came to Bordeaux at this time one who was not only instrumental in changing the course of S ain t-M artin ’s life but one w ho was to spread Christian mysticism, to accelerate its acceptance as a system of thought and living in Europe, and eventually in various other parts of the world. T his man of mys­ tery (as he truly was, because historians today are not in accord concerning many prominent phases of his life), this great character, was M artines de Pasqually, a Spaniard. H e was a direct initiate of the philosopher Swedenborg, and a student of the eclectic philoso­ phies of the E a s t —Egypt, India, Arabia, and also of the classical philosophies of ancient Greece. M oreover, he was a Rosicrucian, and this is not an assum p­ tion based upon his teachings and prac­ tices but he so proclaimed himself and is known to have established a joint lodge of the Illuminists and Rosicrucians in Paris. H e was the recognized head of an occult O rd er known as the Elus Cohens. T his O rd e r taught true occult­ ism as distinguished from the religiomagical practices flourishing in France at that time. H e sought through occult powers to attain Cosmic revelation, and, through philosophy, wisdom to apply the divine principles externally to m an’s ethical life. T his school, we may call it, of the Elus Cohens was, in general purpose, somewhat like the school that P y th a ­ goras h ad established centuries before at Crotona. It is not strange, even in such a large city as Bordeaux, or even in such troublesome times as those pre­

revolutionary days, that two persons with such intense similar loves should be draw n together. Saint-M artin, still a young man, was greatly impressed with the occult wisdom and powers of M artines de Pasqually. T h e y con­ firmed his inner convictions. T h e fer­ vent love of mankind and of divine things which Saint-M artin displayed as the true passions of a mystic, convinced Pasqually that in him was another great candidate for the illustrious O rd e r of the Elus Cohens. A fter years of study and due preparation, Saint-M artin was admitted into the order in the year 1793. O u t of the Elus Cohens, or rather as a continuation of a still older body, devel­ oped the Society of the U n kn ow n P hi­ losopher, and in turn, like a concatena­ tion of causes, came the O rd e r of M artinism. M artines de Pasqually tran s­ mitted to Louis Claude de Saint-M artin the authority to perpetuate the tradi­ tions and teachings of the lattermentioned society according to its con­ stitution of 1664. T h e personal affairs of Pasqually compelled him to go to P ort au Prince, San Domingo, where he passed through transition. S aint-M artin wrote a great number of works during his lifetime, but none bore his own name. T h e y all had the pseu­ donym of “le Philosophe Inconnu” (the Unknow n Philosopher), a title definite­ ly associated with the ritualistic titles of the M artinist O rder. His first work, and perhaps his magnum opus, is “ O f Errors and of T ru th .” T his work was condemned by the church and put upon the index of forbidden literature. It was, perhaps, condemned because of its pristine mysticism. Of particular interest to Rosicrucians are certain coincidences in the life of Saint-M artin. He lived during the time of the prominent Rosicrucian Cagliostro, who was so active in France. In fact, Cagliostro was born in the same year as Saint-M artin. Further, Comte de Saint-Germain, another Rosicrucian, al­ chemist, and mystic of prominence, was

also active in France during this period. Is it a coincidence that S aint-M artin spent quite some time in Strassburg w here Comte de Saint-Germ ain is said to have passed through transition? Is it also strange that S aint-M artin spent several years in study in the kingdom of W u rte m b u rg w here the other great Rosicrucian of the Sixteenth Century, Simon Studion, was born and studied? T h ou gh the following writings, “O f Errors and of T r u th ,” “T h e Spirit of T h in g s ” or “T h e Philosophical Survey of the N atu re of Beings and the Object of T heir Existence,” “O f N um bers,” “T h e M inistry of M a n ,” and “T h e Spirit and Symbolic or Initiatory N a m e ” are but a few which bore S aint-M artin ’s pseudonym, he was known to have written all of them and they were wide­ ly read. All during the R eign of Terror of which he wrote freely in his corres­ pondence, he never was compelled to cease writing, though frequently he was threatened because of the inexplicable meaning (to the profane tribunals) of some of his terminology. M artinism w a s g r e a t l v d i f f u s e d throughout Europe, and Saint-M artin conducted his activities from various cities, principally from Lyons. After his transition, Martinism continued with a vicarious existence, paralleling author­ ity, however, descended by proper trans­ mission until the year 1890, when the Supreme Council of the M artinist O rder was established. T h e celebrated French mystic, Papus, (Dr. G erard Encausse) became its president. H e entered tran­ sition in 1916. T h e present G rand M aster of the traditional and Supreme Council for the world is Frater A ug ustin Chaboseau. T h e question naturally arises, “ Just w hat is M artinism?” Volumes, of course, have been written on this system of transcendental mysticism, for that, in a broad sense, is w hat it is. Briefly, the O rd e r of Martinism endeavors to estab­ lish a theocracy. It seeks to organize human society so that each man be­ comes a commissioner of God to teach The an d understand the ways of God. It is R osicrucian not a religious movement w hereby man D igest seeks only to adore the Deity. It is in­ F ebruary tended to instruct man in theurgy as well, so that he may accomplish, by the 1940

use of Divine Powers, w hat the un­ initiated think are miracles. M ore con­ cisely, M artinism is a system of C hris­ tian mysticism. It is divided into two main divisions. T h e first is strictly eso­ teric in nature. M an is conceived as having fallen a w a y —by the fact of his interest being strictly centered in pro­ fane things— from his former high estate of facile attunem ent with the Supreme Being, God or the Cosmic. M artinism is intended to help him to transcend his worldly environments and limiting in­ fluences so that he may again commune with the God within himself. T his is accomplished by most illuminating and inspiring rites and practices. W h e n man acquires the ability to commune with the Infinite Intelligence at will, and be consequently illuminated by the influx of divine wisdom he receives, he is then read y to apply such wisdom to the earthly realm w here he exists as God's commissioner. Therefore, the second division of the O rd e r of Martinism consists of instructing men not only in how to live an ethical life but in the beauty of chivalry and of the virtues and benefits such a life affords. This phase of instruction on right living, and an explanation of its rewards, can be termed Practical Christianity. However, we might say, as Rosicrucians, that it is practical occultism and mysticism. It has brought great happiness and joy to thousands of intelligent, prominent, as well as humble people throughout the world. T h e O rd e r of M artinism has long been associated with the O rd e r Rosae Crucis, which preceded it. It, however, does not in an y w a y conflict with the work and scope of Rosicrucianism. It rather supplements it. W h e re a s the Rosicrucian teachings concern them­ selves with the laws of nature, the pri­ mary causes of things and their effects, and how man may become the master of his environment an d a creator in his realm, Martinism, on the other hand, teaches him to enjoy w hat he has ac­ complished and to sense the magnifi­ cence of God. F or analogy: Rosicru-

cianism is like a system that teaches the technique of art so that one may become an accomplished artist, and Martinism is like a system that teaches one the appreciation of art which is so necessary for its enjoyment. Several years ago our late Imperator, Dr. H. Spencer Lewis, after initiation by the highest and sovereign authorities of the M artinist O rd e r both in Brussels. Belgium, and Paris, France, and be­ cause of his station in A M O R C , was given absolute and exclusive authority by the Supreme Council of the M artin­ ist Order throughout the world to be­ come their Supreme Delegate for the United States. H e was empowered to re-establish M artinism in America. His charters and manifestos of authority, likewise ratified by the officers of the F. U. D. O. S. I., (Federation Universelle des O rd res et Societes Initiatiques) now repose in the archives of the Rosi­ crucian O rder, A M O R C , which for the moment also constitutes the see of the M artinist O rd e r for the United States of America. Since the late Imperator first received such authority, he likewise received many additional documents containing the arcanum of the M artinist O rder. Therefore, the great ground­ work for the re-establishment of the M artinist O rd e r in America has been well laid legally and otherwise during the past two years. In 1936, it was the great honor and privilege of Soror Gladys Lewis, F rater Kendal Brower and myself to be in­ ducted into the degrees of the M artin ­ ist O rd e r likewise in both Brussels, Bel­ gium, and Paris, France, with the high­ est officers of that body officiating. Each of us cherishes the memory of that most enlightening experience. Since the tran ­ sition and H igher Initiation of our be­ loved late Imperator, Dr. H. Spencer Lewis, and after a further conclave of

the F. U. D. O. S. I. in Brussels, Bel­ gium, on A ugust 13th, 1939, attended by F rater James W hitcom b, G rand T reasu rer of A M O R C —and at the time a special representative o f the late Im­ p erator—the highest dignitaries of the Supreme Council of Martinism for the M artinist Order in Europe, and our re­ spected F ratres of the F. U. D. O. S. I., have voted that I should be entrusted and empowered to continue the work undertaken by our late Imperator. In my possession now, therefore, are the epistles, dossiers and manifestoes for the diffusion of Martinism in the United States of America. Each Rosicrucian member in the near future will learn how he may avail him­ self of the rare privilege of affiliating with the august M artinist Order. I have been formally requested by the In­ spector-General of the Supreme Council of the M artinist O rd e r in Paris, France, to publish the following manifesto to all of the old, former members of the M a r­ tinist O rd e r in America. Following this manifesto appears a genetical chart of M artinist authority. It discloses that the authority of F rater Augustin C haboseau, Supreme M aster of the Supreme Council of the M artinist O rd e r for the world has descended to him direct from the illustrious Louis Claude de Saint M artin. It further reveals that F rater Chaboseau was initiated into the M a r­ tinist O rd e r three years before the illus­ trious Papus, first president of the S u ­ preme Council for the world of the M artinist O rder. It is from this author­ ity by direct descent that the charters, manifestoes and decrees for re-establish­ ment of the M artinist O rd e r in Ameri­ ca came to the late Imperator of A M O R C , and have now been trans­ mitted to myself. It is with humility, and with full realization of the respon­ sibility which they entail, that I accept them.

See Chart and Manifesto on Following Pages

MARTINIST ORDER Manifesto To Previous Martinists In America
August 10, 1939 T h e M A R T I N I S T O R D E R , which had had a period of perfect initiatique activity since its obediential organiza­ tion in 1890, unfortunately has seen it very much lessened since 1919. From that date on, indeed, attempts to modify the Rules and Traditions of the Order have been made, with a com­ mendable purpose and by real initiates, but in flagrant contradiction with the immutable organization of our V e n er­ ated O rder. T h u s we beheld the wrong abolition of the Initiations, of the Groups, the rejection of the admission of Sisters, and certain other obligations. In 1931, Brothers Augustin C H A B O S E A U , Victor-Emile M I C H E L E T and Lucien C H A M U E L , who were the sole survivors of the Supreme Council of 1890, decided to continue and main­ tain the O rd er according to its initial direction and rules, in virtue of their “ad vitam ” powers, and they reorgan­ ized in Silence and Discreetness the Su­ preme Council of which they remained the sole M em b ers . W i t h the help of Brothers of the O rd e r whom they had met again, they proceeded to new ini­ tiations, and gave back strength and vitality to two Lodges, which then be­ came most prosperous and had an in­ superable vitality. Several Chapters or G roups were established and they main­ tained intangible the Constitution of the O rd e r with regards to the imprescripti­ ble right of the S I (Unknow n Superiors) to transmit the Initiation. W o rk in g under the Cloak, their en­ deavours have not been vain; brothers and sisters of F rance and of foreign countries, as well as Members of the Supreme Council who had been a p ­ pointed after them and had worked separately, joined them again. T h e passing on to the Eternal Orient of several Members who were notorThe iously known, authors of several reR osicrucian forms as well in the Supreme Council as D igest generally in the O rder, the perpetuation F eb rua ry of their succession and the disclosing of 1940 their claims to the Presidency of the Order, oblige the Members of the T r a ­ ditional Supreme Council to step out of their silence and reserve, all the more so because they are now face to face with the most extraordinary collusion of the M artinism with divers initiatique or­ ganizations, Esoteric Churches, promasonic groups, etc., that may be very respectable in themselves, but of which the M artinist O rd e r seems to be no more than a kind of annexation. In view of the confusion that re­ mained, after the first G ran d M aster P A P U S , in the Presidency of the O rder, the promoters of the restoration of 1931 decided to re-establish it, and from that date on it has been regularly assured. T h e S I (U S Un­ known Superior) who presently is di­ recting the destinies of the M artinist Order holds his powers from his Peers, who freely elected him, and the rights and prerogatives of all the S I of all the AA. and II. Members of the O rd e r are maintained by him, such as they were promulgated by the F o un d ­ ers of the O rder. T h e M artinist O rd e r is open to all sincere seekers, to all M en of Desire, to all beings who are thirsty of initiatique knowledge; all may share in its M y s ­ teries, regardless of sex, of race, of creed or of profession, after a severe in­ quiry, bearing only upon the morality of the applicant. T h e Lodges or Groups which depend upon our jurisdiction may admit as visitors, or to the affiliation, all regular­ ly initiated M artinists, who possess the Signs and passwords, provided that they take their obediential pledge to the Traditional M artinism of which the Universal Supreme Council is the sole and exclusive depositary. M ore than ever M en of Desire must unite together in order to know and to love each other, and it is in view of this purpose that this letter is written to you. By the Num erals that are known to us only, we greet you, V e ry dear Brothers! T h e Suprem e Council of the M artinist Order.

Initiated by M artines de PA SQ LIA LL Y into the O rd e r of the Elus Cohens; then admitted, in 1793, into the Unkn. Phil. Society, with mission to perpetuate the tra ­ ditional Initiation of the U. S., such as it had been established in France by its constitution of 1646. f Abbe de la N O U E Antoine H E N N E Q U I N A dolphe D E S B A R O L L E S H. de la T O U C H E (P aul-H y acin th e de Nouel de la T O U C H E ) Amelie de M O R T E M A R T de B O IS S E (D a u g h ter of Henri de la T O U C H E ’S brother) Augustin C H A B O S E A U (G rand so n of Henri de la T O U C H E ’S eldest brother) Initiated in 1886 CHAPTAL X








PAPUS Initiated in 1889 (3 years after F rater C H A B O S E A U and through a different filiation)


S U P R E M E C O U N C I L of 1890 Creation of the M A R T I N I S T O R D E R




O. B E L IA R D Jean C H A B O S E A U T R A D IT IO N A L S U P R E M E C O U N C IL and ------- P E R M A N E N T C O M M I T T E E -----1939

G. L A G R E Z E

G. Lagreze O. Beliard Augustin Chaboseau Jean Chaboseau Grand Secretary Principal Inspector Chancellor Grand M aster T h e above members of the Supreme Council of the T R A D I T I O N A L M A R T I N ­ IS T O R D E R are the only authentic continuators of the S U P R E M E C O U N C I L of 1890, of which their G R A N D M A S T E R (F rater Augustin Chaboseau) is the sole survivor. T h e y are connected, by initiation or regularization, to the Invisible Centre of the Fraternity of the U nkno w n Superiors (U. S.) by virtue of the Powers Conferred to the V ery Illustrious Frater Chaboseau (A ugustin), disciple of the U N K N O W N P H I L O S O P H E R , our V enerated M A S T E R , by direct filiation of the S ixth Degree. (Communicated to F rater Ralph M. Lewis by the Permanent Executive Commit­ tee, as per the Archives of our V enerated G rand M aster.)


Mysticism’s Answer T o Your Personal Problems
G ilb e r t


H o llo w a y , Jr.

E A R E all deeply and v i t a l l y con­ cerned about prob­ lems rooted in our p e r s o n a l l i ve s . Living, indeed, is problem - solving, and the higher our a s p i r a t i o n s , the more numerous a n d difficult a r e the problems we confront. It is pre­ sumed t h a t y o u who read this have encountered in your reading or conversation some of the ideas of mysticism, and are wondering w hat these teachings may have to offer toward the solution of your persistent personal problems. W i t h such a ques­ tion in our minds for the next few min­ utes, let us briefly consider some central ideas in the philosophy of mysticism, and their relevance to our daily affairs and activities. It may be asked at the outset: what, indeed, is mysticism? H as it anything to do with magic, black or otherwise, or other questionable or spurious practices which the uninformed sometimes sug­ gest? T here are no standard or uni­ versally agreed upon definitions of the term, for the acceptable definition is in the last analysis a personal realization The R o sicru cian in the mind of each individual. H o w ­ ever, the following is offered as a basis D igest for our present thinking together. M y s­ F eb rua ry ticism is the science or the w ay of Self­ development, Self-knowledge, and Self­ 1940

realization. T h rou g h it man comes to know himself, to know the Supreme In­ telligence of the Universe, and the rela­ tionships existing between that Infinite Intelligence and himself, and all man­ kind. It is the W a y followed by all the great avatars or spiritual leaders of men down through the ages. It is the science of life and all that is, the ultimate and final road to truth, wisdom, and u nder­ standing. Mysticism has been sadly misunderstood and often greviously misrepresented in our times. T h e exist­ ence and activity of m any unprincipled and even ignorant metaphysicians and occultists have given mystical philoso­ phy a bad name in the minds of many reasonable and idealistic persons. This is most unfortunate, and one of the greatest tasks of reputable and acknowl­ edged mystical organizations has been to dispel this false impression and to spread abroad the marvellous truth con­ cerning the tenets and practices of mys­ ticism. Experienced, business-like men and women too often ignore the teach­ ings of mystical philosophy, having in their minds the thought that an investi­ gation of such a philosophy would have no practical and useful consequences for them. T h e y have no time for studies which do not add to their perosnal ef­ fectiveness an d capacity for service in the world of affairs. Right they are in their dem and for effectiveness and util­ ity, but misinformed as to the applica­ bility and real life value of mystical philosophy.

Properly understood and practiced, mysticism is highly practical, scientific, and useful; that is to say, the process of acquiring Self-knowledge and the realization of Cosmic, Divine laws and principles involves definite techniques which yield unfailing results. These re­ sults are of greatest consequence in the practical life. Let us see how and why this statement is true. For centuries the ancient Socratic a d ­ monition has puzzled and challenged the seeking minds of each generation: the terse advice to know thyself. This phrase is constantly on the lips of men, but far too seldom is it understood in its deepest meaning. In modern times the wisdom of the esoteric or mystery schools of ancient E gy pt and Greece too often seems lost in a world of men obsessed with outer things, absorbed in their material affairs, striving for ma­ terial gain and conquest. W e live in one of the critical periods of human history, in a world that sees itself torn and divided again by the terrible tragedy of war, with unspeakable horrors possibly yet to come. Voices are heard from every side that twentieth century man has “lost his soul," his knowledge of his true self, in this mad rush for material, selfish gain. As with countless individ­ uals, so it is with the morality of nations: all things for me or us, and the devil take the rest of the world. As a result of this selfish, unsound living and think­ ing, our civilization finds itself heavily encumbered with psychological cases, “ neurotics,” persons who through ig­ norance or denial of Self and the D i­ vine, Infinite side of their natures have “cracked up,” as we say, and faced the bitterness of personal tragedy and despair. It is a grim truth, and indeed a sad commentary upon the reflective and wisdom-seeking capacities of man, that he seems to learn his most significant and lasting lessons through the experi­ ences of tragedy, suffering, and despair. T h e Divine Ruler of All has too often been only a resource for desperate and anguished men and women, a Power and Strengthener upon whom they might call when all else has failed and their little worlds are tumbling down about their ears. Periods like the pres­ ent always find man groping anxiously, questioningly, often pitiably, finding

that w hat he thought was the founda­ tion of his life was but sand and loose earth, disintegrating at the first gale of circumstance. Indeed it is right that we should seek Divine help and guidance when in trouble, but w hy only then? Are not Cosmic, Divine laws and prin­ ciples to be respected and conformed with in all the periods of our lives? T h e average individual, for example, would not think of wiring his home for elec­ tricity without possessing a working knowledge of the laws governing the manifestations of electricity. A nd yet this same person may be living his life in almost complete ignorance of the fundamental, Cosmic laws governing the manifestation of his own soul and body. T h e knowledge and application of Cosmic Law gives the mystic power, effectiveness, and poise in his particular channel of work and service. So much of our present misunder­ standing and confusion about ourselves comes from the failure to realize that we are dual beings: M an is dual in nature; on the foundation of this firmly-held realization a great edifice of u nderstand­ ing may be erected. M an has a physi­ cal, material body . . . the most w onder­ ful material, created thing of our M aker; no mystical student of any understanding whatsoever would at­ tempt to deny or belittle this funda­ mental fact. O n the contrary, his study of the physical body and its functions and properties is most absorbing, for in its workings he finds exemplified the most profound Universal laws. This material body has an extraordinary mechanism which we call the brain, and with this brain and spinal nervous sys­ tem are associated the five senses as we know them. T hese physical receptors and transmitters of impressions orient us to the material world in which we all live, and to whose intricate workings we must adjust in order to live happily and usefully. However, this is not the whole story, as so many apostles of materialism and “Scientism” would have us believe. M an has a counterpart to this physical body. Indeed, the other half of this duality has a supremely real existence. It is the subjective, psychic, or spiritual b o d y —call it w hat you will—which in turn has its definite cognitive or “ know­ ing” faculties and abilities. Each of us

has a subjective mind, as contrasted with our outer, or objective mind. Just as the objective mind relates us to all that occurs in the world about us, so the subjective mind relates us to all that transpires within the inner conscious­ ness, to all sensations and vibrations of a Divine, Cosmic, or psychic nature. T o the sincere student of mysticism this f u n d a m e n t a l d u a l i t y running throughout body, mind, and conscious­ ness becomes more than an interesting intellectual distinction; it becomes a reality . . . the laws of which are tested, tried, and lived in all the experiences of life. W i t h the carrying forward of sys­ tematic studies and experimentation in the teachings of a reliable mystical school or organization, the student be­ gins to discover within himself not only a heightening of his objective powers— such as observation and concentration —but even more important, a quicken­ ing and sensitizing of his subjective, inner, Divine faculties, with results of inestimable benefit in his daily life. O ne of the central problems of exist­ ence which every one of us must face early in life is this: “ F or w h at purpose, if any, am I here? W h y was I born? W h a t is my task or mission in this life? Or, indeed, have I any particular mis­ sion which it is my unique and imper­ ious responsibility to fulfill?” A friend of mine has a four year old son who is already pestering his D ad as to his life's work. O n e d ay he is earnestly consid­ ering the merits of the role of firemen in society, the next day it will be that of locomotive engineers, and so on through the occupations which seem to have peculiar fascination for the child-mind. T his lad is very intelligent, and illus­ trates the capacity of thinking man, even while young, to continually ask w hy and for what purpose is all he be­ holds, including himself. N ot one of us can escape this searching question as to our own role in the Cosmic drama. Avoid it as we may, in some unguarded or introspective moment the thought will out, and the voice of conscience will ask us for an accounting of our past The acts and future intentions. Thousands R osicrucian persons throughout America and ry many thousands more throughout the * world today are floundering in mires of te b ru a ry ignorance, indecision, lost ideals, and 1940 lost hope.

C ontrasted with this indecision, un­ certainty, and lack of vision, the student of scientific mysticism finds early in his experience and development that the gradual quickening and enlivening of his inner, subjective faculties offers a w ay of guidance, a path through the m yriad problems and difficulties of life. T h e realization daw ns upon him in all its power and tremendous import that w h at he has come to know as the "Inner, Subjective M in d ” or the ‘‘Inner M a n ” is in constant attunement with the Cosmic Mind, the M ind of God. Furtherm ore, this M ind within him is ever seeking to offer guidance, advice, and encouragement in all his efforts and aspirations that are in harmony with the Cosmic, creative nature of the life force within. H e no longer finds himself in hopeless mental labyrinths, interminable quandaries and perplexities. It is true that the varied problems of life never cease to arise and confront him, but now he meets them with confidence, under­ standing, and positive knowledge, ‘‘as a man that goeth forth unto battle and returneth with victory in his h and.” T h is development of intuition, this sensitizing of the faculties which lead to Cosmic attunem ent and guidance, is one of the great rew ards which unfailingly comes to the sincere student of mysti­ cism. Such guidance and inspiration may be had in every situation and rela­ tionship of life, without exception, pro­ vided the conditions under which it may be received and used are kept. T h a t is to say, the criminally-minded person, the one whose purposes and motives in life are anti-social, inhumane, destruc­ tive, and negative, can expect no aid or counsel from the Cosmic Mind. Since the nature or the very essence of the Cosmic is loving, all-inclusive, merciful, just, and working for the benefit of all, we can expect guidance in our personal problems and Divine aid in our efforts only when our basic purposes are in ac­ cord with Cosmic purpose and will. From the writings of the mystics comes this beautiful petition: ‘‘God of our Hearts, grant us the desire to receive, that we may give, knowing well that we can only receive as we are ready and willing to give.” A re you, the individual reading this article, faced with a perplexing and h ar­ assing problem in your business or per-

sonal life? A re you, like so many peo­ ple, obsessed with certain anxieties about situations in which you find your­ self? T h e all-knowing and omnipresent Cosmic M ind will guide you to the solu­ tion that will be best for you and all concerned, if you will seek such guid­ ance properly, with understanding of the laws involved. H a v e you a problem in family relations? Perhaps the rela­ tionship with your marriage partner has a thorn in it, a devious annoyance that defies analysis but is causing strain and tension in your home. P erhaps you feel out of attunem ent with your children, unable to understand them, their ambi­ tions and youthful peculiarities. If you are a young man or woman, perhaps you are facing the difficult and tremen­ dously consequential decision as to the person whom you shall marry. A dear friend of mine is in the midst of such weighty considerations at present, and finds sole reliance upon the powers of objective analysis and comparison not fully satisfactory. T h is is not to say that the use of all objective data, evi­ dence, and the reasoning therefrom is unnecessary and u n d e s i r a b l e when making a decision. It is to say, how­ ever, that intuition, the voice from with­ in, advises us and helps us to decide on the basis of complete reasoning. Intui­ tion is synthetic reason, the objective and subjective faculties perfectly blend­ ed in one united and commanding re­ sponse of the whole mind. W e have thus far considered only a few of the manifold problems of life. W e may be wondering w h at school we should attend, or with w hat fraternal, social, or business organization we should cast our lot and our aspirations. W h e n the Divine, unlimited, immaterial, all-knowing part of our beings is allow­ ed to express itself through an aw ak ­ ened inner consciousness and developed spiritual faculties, and when, with knowledge gained through experience and reflection, we live in accord with Cosmic Law, then we can be absolutely sure that the right answ er will be ob­ tained for every one of the problems and difficulties listed here, and for each succeeding problem in life as it arises. W e may confidently and positively act upon the decision we have intuited, knowing that the consequences flowing

from such action will work righteous­ ness and justice to all parties concerned. Let us remember that the power of in­ tuition, which obtains for us Cosmic guidance, does not do aw ay with the problems of life or make of life the proverbial bed of roses. T h e cross has always loomed significantly in the lives of men and women close to the Cosmic beat of life. But there is a great differ­ ence, on the one hand, between suffer­ ing and stumbling blindly and ignorant­ ly, and on the other, bearing the bur­ dens of life nobly and compassionately, with understanding, peace, and love centered in one’s being. A nother advantage of greatest prac­ tical import accruing to the student of mysticism is the abolition of fear. H u ­ man beings tend to fear that which they do not know or understand. W h e r e knowledge is not, there may fear, doubt, and a host of negative expressions quickly appear. Conversely, the coming of knowledge, like the advent of love, driveth out fear. H ow many persons each one of us knows whose lives are perpetually ridden by one fear after another! T h e y are afraid of the future, suspicious of their neighbors and even of their friends, fear their “bosses” and distrust their business associates, think every day that their jobs are about to be taken from them and the bottom is to drop out of everything, dread the com­ ing of ill-health (and thereby hasten its arrival), abhor the thought of death, and so on an d on . . . . with fears and worries too innumerable to mention. W h a t an incubus of fear so many per­ sons carry about with them, and all so unnecessarily! F ear is a negative, in­ hibiting, destructive, and limiting ex­ pression, a veritable curse which men permit to dwell among them, when they could drive it aw ay in an instant with a repolarization of consciousness. M odern psychologists have carried on extensive researches into the psychology of fear, and its effect upon the physical and mental powers of man. Continued fear­ ing is a first step toward some vitiating form of neurosis, stripping the indi­ vidual, man or woman, of dignity of mind and stature, depth of comprehen­ sion, and ability to live creatively and happily. T h e mystic truly knows no fear. W h a t , indeed, is there for the Soul

with understanding to fear? Caution, prudence, reasoned deliberation . . . . these are not to be confused or identi­ fied with fear and negativeness. W i t h the realization of his true nature, of the marvellous duality of his existence and of the laws and principles governing each aspect of the duality, comes the shedding for the mystical student and aspirant of all the fears, petty and otherwise, that harass the majority of mankind. Living his life from d ay to day and moment to moment “ in the lap of the Cosmic," intimately attuned with the Divine, creative, constructive forces of the Universe, the thought of fear is completely foreign to his consciousness. Love and fear cannot dwell in the same consciousness simultaneously. T h e com­ ing of impersonal love— the rock upon which the mystic builds his life— forever drives out all fear and similar negative expressions. W i t h his consciousness raised in its polarity and consequent power to apprehend the truths of life and all being, the realization comes to the sincere seeker that Love is the great spiritual Law, the Supreme Power of the Universe. Indeed, Love is the most suitable word we can find for describing our M aker. Th ro ug h scientific mystical develop­ ment we come to know these truths of life, and not merely to have opinions about them, as most of us had before. W e come to know of the existence of the Soul within, of the Divine C on­ sciousness and how it may guide and sustain us in every activity and problem of our lives. T h ere is a tremendous dif­ ference between knowledge and specu­ lation concerning these matters. Every one sometime in his life will probably speculate about God and the Cosmic purpose and meaning of it all. T hose who continue only to speculate— never to test and live the underlying Cosmic Law s—usually end up with atheistic or agnostic opinions, asserting that such speculation is essentially a waste of time. A fter a certain point it is, un­ doubtedly. Speculation and mere theo­ rizing beget opinion, which is changed The R o sicrucian with relative ease and survives with dif­ ficulty the knocks of adversity and the D igest sharp blows of circumstance. Intimate, F ebruary personal, experiential knowledge, how­ ever, is an entirely different matter. E x ­ 1940

perience is the great source and testing ground of knowledge and truth, and knowledge gained thereby begets con­ viction, which results in the power to do and live, to demonstrate w hat one knows. T h e true philosopher (whom Socrates called the mystic) acts upon knowledge, gained through experience and reflection, which gives the power of wide activity and constructive achieve­ ment in the world of men and affairs . . . as well as lending harmony, health, and balance to the personal life. W e Americans are very proud of our scientific, rational temperaments, of our standing by the assertion that “ the truth shall be known by its consequences.” W e point to the stupendous accomplish­ ments of American scientists, techni­ cians, engineers and industrialists. W e ll may we take delight as a people in the constructive achievements of these men, and in the philosophy implicit in their researches and associated activities. T h e modern, enlightened student of mystical philosophy does not shrink from the challenge of this American and twentieth century scientific thought. He is quite ready to assert with the “ex­ perimentalists” and philosophers of sci­ ence that generalities and theories which have no demonstrable applicability to men’s problems in the here and now had best be ignored as unw orthy of serious attention. T h e fact is that every truth the mystic lives is grounded and tested in experience, and m ay be demonstrated to the satisfaction of every person who will seek such truths sincerely. U n d e r­ standing is not the reward of curiosityseekers or idle speculative wits, but comes only to those whose motives are ones of service and love of mankind, and in whose hands the power which comes with knowledge will not be misused or diverted into destructive channels. Along with the realization of the duality of his being and the marvellous privilege of living in constant attune­ ment and trustful relationship with the Cosmic forces and energies surrounding him, comes a balance, a fundamental harmony into the life of the student, which brings peace to the mind and health to the body. Health is so essen­ tially a matter of harmony, of regulated rhythm and right proportion in the daily life of the individual. Health in its

deepest meaning is not just animal vital­ ity or magnetism; it is the harmonious and positive balance between the sub­ jective and objective aspects of our be­ ings, united in constructive activity which is fundamentally unselfish and for the good of all with whom we asso­ ciate. This type of living brings happi­ ness, that ideal yet elusive state of being which has been the pursuit of men from time immemorial. Cheerfulness, wit, tol­ erance, broadmindedness, and a deep inner peace . . . all of these flow from the rightly motivated and harmonious life. T his life is the goal of every stu­ dent of the M ysteries while living upon this earth, an d its attainment to some degree is assured those who persevere and live the Laws. Let us consider a final word about the time in which we live, and its bearing upon the thought we have been consid­ ering. W e are in a period of funda­ mental, deep-seated social, political, and economic transition. T h e forces loosed in the world today will carry us we know not whither. W e may be assured that the next decade will see no little change in the material circumstances and surroundings of most of us. This is a time of relative uncertainty, of ideological confusion and material unsettlement. W h a t has mysticism to say about this state of affairs? Certainly one thing that it has always said: there never has been and there never will be any lasting se­ curity or permanency in material things, in the conditions and circumstances of the objective, physical world, in which our Souls are gaining experience while manifested in physical bodies. T his does not mean in any sense ignoring or slighting the material things of this life; to the contrary, material problems and conditions are to be observed, studied, experienced, reflected upon, and finally mastered. Mysticism does say that the only security we can ever hope to have is that which we find within ourselves, in that Self within, which is Divine, immortal, and unaffected by material change or catastrophe. There is the solid foundation upon which to build our lives; and while the habitations of those who have built mainly upon outer things are being swept aw ay in the swift tides of social and political transi­

tion, he who builds upon the Cosmic Rock shall never be dismayed or dis­ heartened. H ow can one err when his central values rest with that which is loving, all-wise, just, merciful, and allpowerful? So, friends, rests the case with the student of mysticism, the mystical phi­ losopher. W e have not been consider­ ing super-beings or demi-gods who may possess faculties and sensory powers far beyond our limited sensitivities. All that has been set forth is possible, is waiting for each one of you. Just as we all possess senses of sight, hearing, smelling, and the like, so do we all possess those latent Divine faculties which permit o f spiritual and psychic development. In most of us these facul­ ties have lain dormant for years, per­ haps nearly a lifetime. Even so, it is never too late to arouse and develop them by systematic study and personal experimentation. T h ere are many paths which lead to the Door of T ru th. T h e y are not all the same, nor equally efficient. Some are not suited to the lives and responsibili­ ties of people living in the culture of W e s te rn Civilization. O th er paths to wisdom and understanding, such as the one given expression in the teachings of the Rosicrucian O rd e r (the Ancient, Mystical O rd e r Rosae Crucis) are suc­ cessful in adapting our great mystical heritage to the life conditions and crea­ tive possibilities of twentieth century men and women. Your sincere and humble petition to the Divine Consciousness within will lead you onto that path which is most suitable and appropriate for you. T h e Mystic W a y is not easy to follow. T h e C reator does not make Himself manifest to cowards, or to those who lack the earnestness and determination to per­ severe through trials and tribulations. But know that even a glimpse of the G reater Light that shines within is gloriously rewarding. T h en it is that the aspirant, the seeker, knows that his steps are leading him to the Source of Life, to that Presence who manifests to us as Light, Life, and Love. Seek, and ye shall find; ask, and it shall be given unto you; knock, and the Door is opened.


H a r v e y M ile s ,


Grand Secretary
or power with the ability to create and destroy. So as far as the truth of God is concerned, it depends upon individual interpretations. If man is born in the image of God, each one must be his own God because God would have as many images as there are people on the earth. T h a t the earth is of a molecular sub­ stance is a fundamental truth, but will it always be the same substance? T h a t the sun provides us with life force is a fundamental truth, but will it always be so? In other words, is T R U T H in itself something that is fixed, perm anent— something that will be the same a mil­ lion years from now as it is today? O r is it an axiom of life that is flexible and changes as we and the physical universe evolve and change? “T ru th is one; but no one knows the truth until he is the truth,” it is recorded in an ancient book. If truth could be canned and sold in grocery stores as food, or bottled up and sold as a beverage for ten or fifteen cents a bottle, I wonder just how popu­ lar it would be. I do not suppose the Coca Cola industry would fail or Heinz with its fifty-seven varieties lose a great deal of trade, especially if the can or bottle contained ALL T R U T H — that which hurts an d would give one dyspep­ sia, indigestion, and colic, as well as that which would give one mental satis­ faction and spiritual peace. In order to put truth on the counter as a competitive product, each bottle or can would have to be labeled. T h e label would have to designate just w hat qual­ ity of truth each container held and

H A T is Truth? Is it t h e i d e a , t h e thing, teaching, p r a c t i c e , or t he p r i n c i p l e that s e e m s most logi­ cal, s a t i s f y i n g , pleasing one’s d e­ sires for the pres­ ent then becoming just a memory as time p a s s e s and customs and habits of people change? O r are there fundamental truths that are permanent? M an has been acclaimed by religious teachers as the spiritual image of God, but is this a fundamental truth or is it just the expression of m an’s desire? M ost men w ant to be an image of God, the highest concept, and so have a r­ ranged teachings to that effect. It seems to be an expression of m an’s ego rather than a basic T R U T H , for it would de­ pend upon one's definition of God. Every race of people that inhabits the earth has a belief in God, and the re­ ligious leaders of each race give a dif­ ferent interpretation of God. Some teach of a personal God with a body and form like man. Some picture their God as having grotesque features and insatiable desires which must be ap­ The R osicrucian peased by his children, and if not, they are tortured. F ear is the torture cham­ D igest ber, and ignorance promotes fear. F eb ru a ry O thers teach that God is love, and yet 1940 others explain that God is but a force

would also have to inform one as to just how this brand of truth was to be used and served. If that could happen, T R U T H would not be hidden in a maze of terms, phrases, sentences, involved paragraphs, etc.. written “ to sell but not to tell!” Instead of paying two or three dollars for the latest publication on T R U T H — expecting a treatise on the subject but getting instead a rehash of verbiage that has been handed down to us for centuries — we could go to the corner store and p ay ten or fifteen cents for the particular brand of truth we de­ sired. T h is may seem facetious, but when one has read voluminously on the subject and has conversed with thous­ ands of people about truth, he can only come to the conclusion that T R U T H is just one of those intangible somethings that are talked about but never really K N O W N . L IV E D , or P R A C T I C E D . A re you looking for truth? If so, w hat particular truth do you want? Do you w ant to know the truth about yourself, how you happened to be born, w hy you are here, and where you are going after the death of the physical body? O r is it truth about your personality, your beauty, grace, and form that you desire? Perhaps you are seeking truth about God, soul, and life; but again it may be the political and economic problems about which you wish to know the truth. W h e n we say we w ant to know the T R U T H we should be specific as to just which particular truth we desire. If it is universal truth, meaning the facts of everything, we must make ourselves clear for it is very important that we know just how much T R U T H is w a n t­ ed and also the “bra n d .” A student may be deeply interested in and devoted to religious truth and make it well known that he is a follower of truth, but he would be very much disturbed if he were truthfully told that he had bow ­ legs, a bald head, a loose tongue, or an ugly disposition. People are known to be devoted to mystical truths and yet be proverbial prevaricators. M ost religious followers profess they are of God, yet if they are told that any but God wrote the Bible, m any would be ready to com­ mit bodily injury upon their informer. Fanatics, yes! but no more so than some of the outstanding political and military leaders of today.

Elbert H ubbard says of truth, “Every man does w hat he does because he, at the moment, thinks it is the best thing for him to do. H e believes he makes a choice, but the truth is, his nature suc­ cumbs to the strongest attraction; and he is as much under the dominion of natural laws as if he were pure oxygen or nitrogen. Schopenhauer once said if you saw a stone rolling down hill and you would stop it and ask it w hy it rolled down hill, if it had conscious life, it would undoubtedly answer, ‘I roll down hill because I choose to'.” If we can accept this as an axiom of truth, we have no right to attribute to any in­ dividual, who speaks the truth and re­ ports facts of things as they are. any special spiritual and ethical qualities, because the individual simply reacts to facts and truths in accordance with his own inner nature and not because he has attained these qualities through special training, self-discipline, educa­ tion, etc. H e tells the truth because the truth arouses in him a stronger emotion than the desire to formulate a false­ hood. M an y a man or woman has been a failure in life and a failure in business and financial enterprises simply because he or she was unschooled in the formu­ lation of falsehoods concerning facts bearing upon incidents which those in authority preferred not to have known publicly. As an example of this let us take the story of Ellen W ilson, an individual who had been well educated, possessed a high moral and ethical standing, and h ad an excellent reputation in her com­ munity. She was an honest and sincere soul and was brought up to believe that almost everyone was honest and those who were dishonest and unscrupulous socially and politically, and ruthless in a business way, were generally confined behind prison bars. Ellen held a posi­ tion in which she dealt with a consider­ able number of private business affairs, and the concern for whom she worked had an excellent reputation. T h e officers of that corporation were highly respect­ ed in the community and were certainly not expected to enter into any ruthless business or to use unscrupulous tactics. Therefore, Ellen saw no reason why she should hide any element of the business behind falsehoods. T h e president of this business had an opportunity to

make a considerable profit on canned foods that were unfit for public con­ sumption. T his concern had learned that by mixing certain inferior foods with the wholesome food a tremendous profit would be realized at the end of the year. Ellen learned of this inferior food, but due to her faith in the integrity of her firm, thought nothing of it. O ne day a man came to call at the office, and speaking with Miss W ilso n nonchallantly asked her the ingredients used in this canned food, and he was told the T R U T H . She said that part of the merchandise had been in the storeroom for several years and was being used as a “ filler'’ with recently preserved food. T h a t was all her visitor required. It ended in court procedure with a tre­ mendous loss to the firm just because Ellen responded to the emotion or n a­ tural impulse of T R U T H . She could have prevaricated and said “ I do not know .” but she had not formed the habit of telling falsehoods or denying facts, so before she could even think, the truth was automatically uttered. Like Scho­ penhau er’s statement of the stone roll­ ing down hill, she did not tell the truth because she chose to, but simply because it was her nature. Quoting F ranz H artm ann from his work “ In the Pronaos of the Temple of W is d o m .” under the list of Rosicrucian rules: “T o ‘love G o d ’ means to love wis­ dom and T R U T H . W e can love God in no other w ay than in being obedient to Divine law: and to enable us to exer­ cise that obedience conscientiously re­ quires knowledge of the law, which can only be gained by practice.” T ru th then is a Divine law, and since Rosicrucian students are seeking the wisdom of God, attunement with God or the Divine Mind, it is necessary for them to practice the L A W O F T R U T H . It is better for the mystic to tell the truth than to prevaricate. H e can always face his M aker then with an open mind and a clean heart, and he need not shrink when questioned concerning his life, his conduct, and his moral and ethical principles. The Again F ranz H artm ann points out, Rncirruritin T hose who are false do not love the » y truth. T hose who are foolish do not *8es love wisdom. T h e true Rosicrucian prete b ru a ry fers (0 enjoy the company of those who 1940 can appreciate truth to that of those

who would trample it with their f e e t . .” “T h ere is no devil worse than false­ hood and calumny. Ignorance is a nonentity, but falsehood is the substance of evil. T h e calumniator rejoices w hen­ ever he has found something upon which to base his lies and to make them grow like mountains. Opposed to it is the truth, it being a ray of light from the eternal fountain of G O O D , which has the power to transform man into a divine being. T h e Rosicrucian seeks, therefore, no other light but the light of T R U T H , and this light he does not enjoy alone, but in company of all who are good and filled with its divine ma­ jesty, w hether they live on this earth or in the spiritual state; and he enjoys it above all with those who are persecuted, oppressed, an d innocent, but who will be saved by the truth. . .” “ N am es are of little importance. T h e principle which presides over the Rosi­ crucian Society is the truth; and he who knows the truth, and follows it in prac­ tice, is a member of the society over which the truth practices. If all names were changed and all languages altered, the truth would remain the same, and he who lives in the truth will live even if all nations should pass aw ay .” T h is implies that although members of the Rosicrucian O rder may be seek­ ing the truth about God, nature, and hum anity they should also practice the T R U T H in their daily lives. T hey should practice the truth among their friends, relatives, business associates, etc., so that truth will become a habit— A L A W O F T H E SU B JE C T IV E M I N D — and whenever a question is asked, the truth will be the answer and not a prevarication or a modification of the truth. If one is to live the truth, he is to comply with the Divine law, but if one cannot live the truth in his daily life, how can he ever hope to attain the truth of the Cosmic, God, or the Divine Mind? In my estimation he is hopeless! Before one can attain greatness, wis­ dom, love, an d spirituality, before he can associate himself with the M asters of the Cosmic realm, he must first learn to practice the fundamental principles of mysticism and religion, and one of those fundamentals is T R U T H —truth in all ways, not only in part. — C R O M A A T .

In distant enigmatic Cambodia, in French Indo-China, are to be found many strange eclectic reli­ gious practices. Above may be seen a bonje chief praying upon the "chimera.” A 'chimera" is a monster having a body resembling several actual and imaginary animals, usually a dragon, lion, and goat. Prayer while seated upon the "chimera’ is as sacred to these people as a prayer before an altar is to Christians and Jews. — U n derw ood Photo.

S a y s W e l l - K n o w n E g y p t o l o g i s t of

) ( )\| l l i. in M r . i„ l » ' H i t 11«t . i I i I i<•<I to 11iii■(i i i *111 w i t h I Ittg h in A M a liiT , w e ll k n o w n «i111] ii>ril> m i a l>oi>l\ a h o u t ar< h a e o lo g is l re lii s. Ili<* < IrI‘(If M r, lie P y r a m id spent I .g y p to lo g is l a n d M a lie r years in L g y p l . m a k in g a p e rs o n a l s tu d y <>l l l ie C ire a t P y r a m id . P e tr ie e x p e d it io n lie I a v m in i. L g y p l . b r in g in g to lig h t Sm ie t y . a n d d ie ll ie A r t , l l i s l i i r i i . i l . I>< ie n tifii ( oust ol N o r t h m e m b e r o l I lie Pa< il ic ( 'ic n g ra p h it also a m e m b e r ol e v id e in e s nl early I I •■ p a r l i r i p a l e i l in tin- r e n o w n e d is a f o u n d e r s e a rc h in g lo r w r o t e llie m a n y a s to u n d in g M l i e d A n h a e o lo g it a l S u ieties ol tin - P a c i l i i . A s s m ia tio n ol ( a n a d a , now \ m e r i« a . M r. M a lie r v o lu n la riL m a n on ll ie Pai il i i f o ll o w i n g le tte r w h i l e r e a d in g D r . L e w is ' lio o k , I In* S y m h o l ii P r o p h e t \ o l l l ie G r e a t P y r a m i d . "

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The R O S I C R U C I A N S U P P L Y B U R E A U
S A \ I O S I C A I II O R N I A S. A .




T h e R o sicru cian O rder, e x is tin g in all civilized lan d s, is a n o n -sectarian f ra te r n a l body of m en an d w om en d ev o ted to th e in v es tig a tio n , s tu d y an d p ractical a p p lication of n a tu r a l an d s p ir itu a l laws. T h e p u rp o se of the o r ­ ga n iz a tio n is to e n ab le all to live in h a rm o n y w ith th e creativ e, co n stru ctiv e Cosmic forces for the a tt a i n m e n t of h ealth , h a p p in e s s an d peace. T h e O rd er is in te rn a tio n a lly kn o w n as "A M O R C " (an a b b r e v ia tio n ), an d th e AMORC in A m erica an d all o th e r lan d s c o n s titu te s the only fo rm of R o sicru cian activ ities u n ite d in one body for a r e p r e s e n ta tio n in th e in te r n a tio n a l f e d ­ eration. T h e AM ORC does not sell its teachings. It g ives th e m freely to affiliated m em bers, to g e th e r w ith m an y o th e r benefits. F o r co m p lete in form atio n ab o u t the benefits an d a d v a n ta g e s of R o sicru cian association, w rite a le tte r to the a d d r e ss below, an d ask for th e free honk "The- Secret H e r it a g e ." A d d ress Scribe S. P . C., in care of AMORC TE M PLE Rosicrucian Park, San J ose, California, I!. S. A. (Cable Address: •AMORCO")

M e m b er of “ F U D O S l” ( F e d e ra tio n Univ erselle d es O r d r e s et Societes I n i ti a ti q u e s )

Supreme Executive for the North anil South American Jurisdiction RALPH IN. LEWIS, F . It. C. — Imperator

P R IN C IPA L AMERICAN BRANCHES O F TH E A. M . O . R. ( ’, T h e follow ing a r e the p rincipal c h a r te r e d R osicru cian L o d g e s a n d C h a p te rs in th e U n ited S tates, its te r r i t o r i e s and possessions. T he nam es and a d d r e s s e s of o t h e r A m erican B ran ch es will lie given upon w n t ten re quest. CALIFORNIA Log Angeles: H e r m e s L odge. AMORC T em ple. Mr. George A. B aldw in, M aster. R e a d in g room and in q u iry o f ­ fice open daily except S u n d a y s : 11 a. m. to 5 p. m. an d 6 to 8 p. m .; S a tu r d a y s , 12 noon to 4 p. m. 148 No. G ra m e rc y Place. O akland: O ak lan d E a s t Bay C h a p te r. L ala Seym our. M as­ te r ; L eo D. G renot, S ecretary . Convocations 1st an d 3rd S u n d ay s, 8 p. m. at P y t h ia n Castle. 12th an d Alice Sts. I n q u ir e r s call: F R u itv a le 3139W. S acram ento: C lem ent Le B run C ha pte r. Mr. J o s e p h O. Le Valley, M aster. M eetings 1st an d 3rd F r i d a y s at 8:00 p. m., F rie n d s h ip H all, Odd F e llo w 's B u ild ­ ing, atli an d K S treets. San Diego; San Diego C hapter. Or. F. P. H o ra n . M aster: Mrs. O m a r G. Schm idt. S ecretary . M eetings every T u e s d a y at 8 p. in. a t the H ouse of H o s p ita lity in Balboa P a r k . San F rancisco: F ra n c is Bacon L odge, 1655 Polk S t . ; Mr. F r a n k C. P a r k e r , M aster. Mystical convocations for all m em b ers every 2nd an d 4th M onday, 8 p. m. Office a n d r e a d in g room open T u e sd a y , W e d n e s­ d a y an d F rid a y , 7 to 9 p. m. COLORADO D en v er: C h a p te r M a ster, Mr. O scar D. P l e a s a n t, 172.S G ilpin S t.; S ecretary . M a rg a r e t F a r re ll, 1641 L in ­ coln Ave.. Apt. 210. UISTRICT OF COLUMBIA T h o m a s Je fferson C h a p te r. Mr. W m . T h o m a s R a m b e rg . M aster. M eetings C o n fed erate M em orial Hall, 1322 V e rm o n t Ave. N. W.. eve r y F rid a } ’ e v e ­ ning. 8 ;00 p. m. S ecretary , Mrs. C a rrie A. R oge rs. 2121 H S treet N. W. FLORIDA M iam i: Mr. C h a rles F . M errick, M aster, 411 S u n se t Dr., S. Miami, P h o n e 4-5816; Miss D o ro th y M a in w ar ing, S ecretary , 2366 No. W. 2nd St., Miami. ILLINOIS Chicago: Chicago C h a p te r No. 9. Mr. G eorge H. Ellis, M a ste r; Mrs. E va H. Read, S e c re ta ry . T elep h o n e R a n d o lp h 9848. R e a d in g room open a f te rn o o n s a n d evenings. S u n d a y s 2 to 5 only. L akeview Bldg., 116 S. M ichigan Ave., R o o m s 408-9-10. L ec­ tu r e se ss io n s fo r A L L m e m b e r s every T u e sd a y night, 8 p. m. Chicago (Colored) C h a p te r No. 10. Mr. Nehem iali D ennis, M a ster: Mr. R o b ert S. B reck en rid g e, Sec­ r e ta ry . I n q u i r e r s call C e d a rc re s t 5509 an d H y d e P a r k 5776. M eetin g s ev ery F rid a y n ig h t at 8:00, 12 W . Garfield Blvd.. H all B. MASSACH USETTS B o s to n : T h e Marie L. Clem ens L odge. W a lte r F itch . M aster. T e m p le an d R e a d in g rooms, 739 B oylston St. T elep h o n e K E N m o re 939S. MICHIGAN D etro it: T h e b e s C h a p te r No. 336. Mr. E rn e s t Clieyne, M a ster; Mr. A n d rew Heck. S ecretary . M eetings at th e D etro it F e d e r a tio n of W o m en 's Clubs. 4811 2nd Avenue, ev ery T u e sd a y . 8 p. m. I n q u ire r s call F itz ro y 2593. ’ MISSOURI Kansas City: K a n s a s City C h a p te r. Mrs. C. S. Scott. M aster. 104 W. L inw ood B lv d .; Mrs. Alice Ft. H en rik sen , S ecretary . 219 S. Askew. M eetin g s every T u e s ­ day, 8:30 p. m .t P a r lo r s A an d B, Hotel Con­ tin e n ta l, 11th St. a n d B a ltim o re Ave. St. Louis: St. L o u is C h a p te r. Mr. Carl M ueller, M aster. M elbourne Hotel, G ran d Avenue and Lindell Blvd. M eetin g s first a n d t h i r d T u e s d a y of each m o n th , 8 p. m. Mrs. O. W. D u n b ar, S ecretary . T elep h o n e J E ffe rso n 1909. NEW YORK New York City: New York C hap ter, 250 W. 57th St. Mr. J. D u an e F re em an . M a ster; Mrs. N. M. W ay. S ecretary . Mystical convocations each W e d n e s d a y ev en in g at 8:00 p. m .t a n d S u n d a y a t 3 p. m., fo r all g rad es. In q u iry an d r e a d in g room s open week d a y s and S u n d ay s, 1 to 8 p. m. Booker T. W a s h in g to n C h a p te r. Miss Tda K. J o h n s o n . M aster, 272a H alsey S tre et, B rooklyn: Mr. Clifford R ic h a rd s , S ecretary , 740 St. N icholas Ave. M eetin g s ev ery second an d fo u rth S u n d ay a t 8 p. m.. Y. M. C. A. Chapel, 180 W. 135th St. I n q u i r e r s call: P ro sp ect 9-10/9. OHIO Columbus: Mr. Ft. K. P a r k s . M aster, 58 H aw k es Avenue: F re d B la c k b u rn . S ecretary , 724 O akw ood Avenue. T elephone, E verg reen 710,. M eetin g s e v e r y W e d ­ n es d a y evening, 8:00 p. m. at H o tel V irginia. NEW JERSEY N ew a rk : H. S p en cer L ew is C h a p te r. Mr. J o h n D. Z epper nick. M aster. M eeting every .........lay. 8:15 |>. in . 37 W a s h in g to n S treet.

( D ire c to ry C ontir tied on Next P a g e )

OHIO Cleveland: Mr. W a lte r W . H lrsc h , M a ste r; Mrs. K a r l H ey, S ec re ta ry , 2054 W . 89th St. M e etin g s ev e ry F r i ­ day a t 8 p. in., H o te l S tatler. WISCONSIN Milwaukee: M ilw aukee C h a p te r. Mrs. E d ith M. Wolff, M a s te r ; Miss Goldie S. J a e g e r , S ecretary . M eetings ev ery M onday a t 8 p. m. at 3431 W . L is b o n Avenue. PUERTO RICO San J n a n : N e fe rtiti C h a p te r of AMORC. Alice B row n, M as­ te r, C a n dina S tre e t, C ondado, S a n tu rc e , P u e r t o Rico. M e e tin g s 1st a n d 3rd T h u rs d a y s . PEN NSYLVA NIA Philadelphia: B e n ja m in F r a n k l in C h a p te r of AMORC. Mr. M arvin P . G ross, M a ster, 3435 C h e s tn u t S t r e e t ; S ecretary , Mrs. Blanche M. B e tts, 232 A psley St. M eetings fo r all m em b ers every second an d f o u rth S u n d ay , 7:30 p. m. a t 1821 R a n s te a d St. P it t s b u r g h : P en n . F i r s t L odge. D r. Chas. D. G reen, M aster, 610 A rch S tre et. OREGON P o r tla n d : P o r t l a n d Rose C h a p te r. Mr. W. A. Schm idt, M aster, 5836 N. E. Cleveland A v e .; Mrs. E liz ab eth E lk e rto n , S ecretary . I n f o r m a t io n w eek d a y s 405 O rp h e u m Bldg. M eetings 714 S. W . 11th Ave., ev ery T h u rs d a y , 8 p. m.

TEXAS D a lla s: J u d g e E a rl R. P a r k e r , M aster, Tel. 2-7278. Mrs. M ayda C rew s H eller, S ec re ta ry , 218 Beckleywood Blvd. P h o n e 9-4096. M e etin g s a t 114 N o r th E d g e ­ field, 2nd a n d 4th T u e sd a y s , 8:00 p. m. Fort Worth: F o r t W o r t h C h ap ter. Mrs. A. C. T w in in g , M aster, T elep h o n e 4-8067: Mrs. R u t h P a g e , S ecretary , 5128 B yers, T elep h o n e 7-4814. M eetin g s every F r id a y a t 7:30 p. m. a t th e E lk s Club, 512 W . 4tn S tre et. H o u st o n : Mr. J a m e s R. I n g ra m , M a s te r ; Mrs. C onw ay R. Shaw, S ecretary . M eetin g s ev ery W e d n e s d a y a t 8 p. m., Y.W.C.A., 3rd floor, cor. R u s k & A u s tin Sts. WASHINGTON S e a ttle : AMORC C h a p te r 586. Mr. E arl J. B erg , M a ste r; Mr. Rov E. Bailey, S ecretary , 615 T e rm in a l Sales B ldg., F i r s t Ave. a n d V irg in ia St. R e a d in g room open w eek d a y s 12 noon to 4 p. m. V isito rs w el­ come. C h a p te r m e e tin g s each M onday, 8:00 p. m. OKLAHOMA Oklahoma City: O k lah o m a C ity C h a p te r. A lfred H . T ro s tm a n , M aster, P h o n e 4-7792; W a r d D. B rosam . Secre­ t a r y , P h o n e 5-4510. M eetin g s every S u n d a y n ig h t (ex cep t t h i r d ) . S h rin e A u d ito riu m , S ix th an d R o b in so n , t h i r d floor.

P rincip al C a n a d ia n B ranches a n d Foreign Jurisdictions
T h e a d d r e s s e s of o t h e r fo re ig n G r a n d L o d g es, o r th e n a m e s a n d a d d r e s s e s o f t h e ir r e p re se n ta tiv e s , will be given upo n re q u e st. AUSTRALIA Sydney, N. S. W.: S ydney, N. S. W . C h a p te r. M rs. D o ra E n g lish , M aster, B ox 1103-H, G. P . O. CANADA Toronto, Ontario: Mr. C. M. P l a tt e n , M aster. S essions 1st a n d 3rd S u n d a y s o f th e m o n th , 7:00 p. m .. No. 10 L an sdow ne Avenue. Vancouver, British Columbia: C a nadian G ra n d L odge, AMORC. Dr. K e n n e th B. C asselm an, M a ster; Mr. A r th u r V. P ig h tlin g . S ecretary , AMORC T em ple, 878 H o r n b y S tre et. Victoria, British Columbia: V ictoria L odge. Mr. D avid Bird, M aster. I n ­ q u ir y office an d r e a d in g room, 725 C o u rtn e y S t.; S ecretary , C. B aug h -A lien , P h o n e E-6939. W innipeg, Manitoba: C ha rles D an a D ean C h a p te r, 122a P h o e n ix B id e. Miss M uriel L. Michael, M aster, 631 L ip to n St. Sessions f o r all m e m b e r s on T u e s d a y a t 7:45 p. m. th r o u g h o u t th e y e a r. CHINA Sh an g h a i: T he U n ited G r a n d L o d g e of China, P . O. Box 513, S h an g h ai, China. DENMARK Copenhagen: T h e AMORC G r a n d L o d g e of D en m a rk . Mr. A r t h u r S u n d s tr u p , G ra n d M a ste r; Carli A n d e r ­ sen, S. R. C., G r a n d S ecretary . M a nogade 13th S tra n d . DUTCH and EAST IN DIES Java: Dr. W. T h. van S to k k u m , G r a n d M a ste r; W . J. Visser, S ecre ta ry -G e n e ra l. Gom bel 33. S em aran g . EN GLAND T h e AMORC G ra n d L o d g e of G reat B rita in . Mr. R a y m u n d A n d rea, F. R. C.. G ra n d M aster, 34 B a y w a te r Ave., W e s t b u r y P a r k , B risto l 6. EGYPT Cairo: Cairo I n fo r m a tio n B u r e a u de la Rose Croix, J. S ap p o rta , S ecretary , 27 R u e S alim on P ach a. H elio p o lis: T h e G ra n d O rien t of AMORC, H o u s e of th e T e m ­ ple, M. A. R am ay v elim , F. R. C., G r a n d Secre­ ta r y , % Mr. Levy, 50 R u e S tefano. FRANCE Dr. H a n s G ru te r, G r a n d M aster. C o rresp o n d in g S ecretary , Mile. J e a n n e G uesdon, 56 R u e Gamb e tta , Villeneuve S ain t G eo rg es (Seine & Oise). HOLLAND A m sterd a m : De R o z e k ru is e rs O rd e; G ro o t-L o d g e d e r N ed erlan d en . J. Coops, Gr. Sect., H u n z e s t r a a t 141. NEW ZEALAND Auck lan d : A u ck lan d C h a p te r, AMORC. Mr. N. O. H ew itt, M aster, 36 D om ain R d., Mt. A lbert. In q u irie s , P h o n e 45-869. SWEDEN G r a n d L o d g e " R o s e n k o r s e t." A nton S v an lu n d , F . R. C., G ra n d M aster. V a s te rg a ta n 55, Malmo. SWIT ZERLAND AMORC, G r a n d L odge, 21 Ave. D apples, L a u ­ sa n n e ; D r. Ed. B erth o let, F. R. C., G r a n d M aster, 6 Blvd. C h a m b la n d es, P u l l y - L a u s a n n e ; P ie r re G e n illard , G ra n d Secty., S u rla c B. M ont Choisi, L au sa n n e .

S p an ish -A m eric an D ivision
Armando Font De La Jara. F. R. C., Deputy Grand Master. D irect in q u irie s r e g a r d in g th i s division to th e S p an ish -A m erican Division, San Jo se, C alifornia, U. S. A. R o sicru cian Park,

JU NIO R O RDER OF TORCH BEARERS A c h i l d r e n ’s o rg a n iz a tio n s p o n s o re d b y t h e AMORC. F o r com plete i n f o rm a tio n a s to its a im s a n d benefits, a d d r e s s S e c r e ta r y G eneral, J u n i o r O rd er, R o s ic r u ­ cian P a r k , S an Jo se, C alifornia.