Rosicrucian Digest, April 1949

8/12/2019 Rosicrucian Digest, April 1949

http://slidepdf.com/reader/full/rosicrucian-digest-april-1949 1/44

RIL, 1949 - 30c per copy



' T h e l e n t P a ' l t n e ’t . . .

One-Half Actual Size

AUTO EMBLEM

The design is an officialemblem of the Rosicru-cian Order. Embossed onoval panel, three-colordurable enamel. The Rosein center is of a deep-redhue. A special arrangement makes this emblemeasily fastened to your car.

Price: $1.75Postage Prepaid

\ D E P E N D A B L E companion rides I lie highways with

you. In every city, town, or hamlet, he attracts the

people you wa nt to meet — I lie ones w hose interests tire

the same as your own. N o m ailer how many miles you are

from home, lie will immediately convert strangers into

friends — change ind ifference into frien dly greetings . I his

unobtrusive and helpful companion on your highway

jou rneys is a Rosicrucian Auto Emblem. Ne al, attractive,

easily attached to your car, it tells the world at large ina quiet and dignified manner: I am a Rosicru cian and

wou ld [ike to meet my fello w mem hers. W it h this little

emblem on your car you are assured ol hospitality anil a

hearty welcome on every highw ay and byw ay. Du rably

made, it enhances and gives a distinctive personality' to

your car. A d d this fraternal touch to your summer motor

trips — order one now.

ROSICRUCIAN SUPPLY BUREAUSAN JOSE, CALIFORNIA, U.S.A.

T HE I N S T I T U T I O N B E H I N D T H I S A N N O U N C E M E



H I S H O M E

This Chinese boy looks out, whimsically, from his sampan home on the Whangpoo River, Shanghai. Withmembers of his family, he lives on this sixteen-foot boat which rem ains moored in the murky water. Hisamily is indeed fortunate for they have, as a food supply, a small stack of grain on which he is seen crouch

ng. At the opposite end of the boat may be seen a dish of simple food from which he was lured for thehotograph. — Photo by AM OBC Camera Expedition



What Strange

Cosmic Power

J D y W h a t R i g h t does man presume that he is thechosen being of the universe and that the earth aloneshapes his existence? In the infinite spaces above, tenanted by vast and magnificent worlds, are Cosmic forces which in'fluence the life of every mortal. As iron filings respond to the

attraction of a magnet, so too your acts are the result of animpelling influence upon your will. Just as the unseen Cosmicrays give the earth form and substance, so too from the infinitereaches, an invisible subtle energy affects the thought processes ofevery human. Life itself bows to this strange universal force—why, then, should YOU not understand and COMMAND IT?You are like a pendulum either to be swung forward to happinessand the fulfillment of your dreams, or backward into discourage'ment and disillusionment. Why remain poised in a state of anxiety,uncertainty, and anticipation? Learn to draw to yourself theseCosmic forces which will give your mind the creative impetus thatwill assure the end in life you seek.FOR YOU . . . TH IS FREE, SEALED BOOK

Not for the curious nor the skeptical, but for the modemman and woman, the Rosicrucians, a progressive movement ofthinking persons, offer a free, Sealed Book, telling how youmay acquire the truth about these phenomenal Cosmic powers, little understood today, and which make for freedom and attainment in life. T h i s is t h e D a y a n d A c eo f M a s t e ry . Throw off the age-old custom of—“let life

be as it may”—and learn to create it as you wish it.

The ROSICRUCIANS( A M O R C )

SAN JOSE. CALIFORNIA

U S E T H I S G I F T C O U P O NScribe S. P. C.The Rosicnicurts (AMORO)Rosicrucian Park. San Jose, California

Please send me without obligation thefree. Sealed Book, which tells how I mayobtain the unusual facts about the Cosmicforces which affect my life.

NIAMF...

ADDRESS..

© Th e Rosicrucians are N O T a Religious Organization



^rvt-CTTTcrrrr-rrY

ROSICRUCIAN DIGESTCOVERS THE WORLD

T HE O F F IC IA L IN T E R N A T IO N A L R O S IC R U C IA N M A G A -

Z I N E O F T HE WO R L D W ID E R O S I C R U C I A N O R D E R

APRIL, 1949Vol. XXVII

His Home (Frontispiece)....

.........................................Thought of the Month: So Men Live...........................

From the Archives of the Past....... ............................. .Comprehending the Incomprehensible ______

The Lost Element.............. .................................................Vindication of Bacchus ........Cathedral Contacts: Responsibility and the Inner Self Must You Do It ? ................................................................Sanctum Musings: Need for Understanding................

As Science Sees It............................................................

Beauty is Soul Deep.........................................................

Temple Echoes.................................................................

Symbolism of Judo ..............................................

What of Man? ...... .

Floating Population (Illustration)..................................

Subscription to the Rosicrucian Digest, Three Dollars per year. Single

copies thirty cents.

Entered as Second Class M atter at the Post Office at San Jose, C ali-

fornia, under Se ction 1103 of the U. S. Postal Ac t of Oc t. 3, 1917.

Changes of address must reach us by the tenth of the month preceding

date of issue.

Statements made in this publication are not the official expression of

the organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

THE ROS I CRUC IA N ORD ER— A MO RC

ROSICRUCIAN PARK SAN JOSE, CALIFORN IA

ED ITO R: Frances VejtasaCop yright, 1949, by the Supreme Gran d Lodge of AM OR C. All rights reserved.



THE

THOUGHT OF THE MONTHSO MEN LIVE

By THE IMPERATOR

i.. uMi

This is the first of a series of articles by the Imperator about his observations ona journey which took him arid his party around the world and into remote mysticallands.— E d i t o r .

r g a n iz a t io n s and societies, such as the Rosicrucian Order, A.M.O.R.C.,are the outgrowth of theneeds of humanity. Regardless of any inspiredleadership, they are primarily the consequenceof basic, common human

urges. Mankind’s love of Divinity andlove of knowledge, tlie desire to explorethe mysteries of existence and the wishto advance human welfare, have prompted the establishment of mysticaland philosophical societies.

Such inclinations eventually stemfrom the consciousness of men, regardless of where, upon the face of theearth, they may reside. These immanent urges and ideals are not confinedto men of the tropics or of the Arcticregions, or limited to those who live inmountain fastnesses or deep valleys.

Often humanitarian movements havegained prominence or great impetus ina particular section of the world. Thisis primarily due to some physical contributing cause which, for the time,favors them. There is, however, no absolute relationship between any regionof the earth and a spiritual idealism.Actually, mystical orders, such as the

Rosicrucian A.M.O.R.C., are never localized in theirspirit or activities. They are and must,

by their very nature, be as internationalin scope as the mankind which theyhope to serve.

Th

Digest A pril 1949

Every mystic might well adopt as hismotto the famous assertion of Alexander Pope, “The proper study of mankind is man.” As a mystical order,therefore, it behooves the A.M.O.R.C.to take cognizance of its origin and itsultimate purpose. It must be acquainted with the practices, customs, andcurrent idealism of humanity. We proclaim that we wish lo formulate andexpound a program of living that will be acceptable to liberal men everywhere. To do this, it is first necessarythat we know something of the modeof existence of our fellow humans. Certainly, this cannot be fully accom plished by correspondence. Illiberal restrictions such as censorship, which prevails in many countries today, prevent a free exchange of ideas in writing.

Even in democracies, which extol afree press, prejudice and bias frequently color news accounts. The “tru th” isoften distorted lo meet the political andreligious interests of the publishers andeditors of the “free” press. Their attitude is often one of an intentional cam

paign to mold public opinion to a selfish and limited purpose. To know humanity at large, therefore, requires personal and often confidential contactswith the peoples of the world. Thisnecessitates either their journeying tous or our going to them.

To fail to make such contacts withthe representatives of humanitythroughout the world may result in an

[ 8 4 ]



isolationist point of view. The isolationist is always one who is never consciousof his dependence upon others outsidethe narrow sphere in which he has

placed himself. In an ever compressing

world, with the interests of nations pressing in on one another, a restrictedview is a dangerous one. To hope toknow something of our times, an earnest effort must be made to contactrealistic and truthful sources of information. The Rosicrucian Order,A.M.O.R.C., then, has the obligation to bring to its members at least an honestreport about their fellow humans atlarge. In doing so, it is making a hum ble contribution to a unity of understanding of mankind.

With these objectives in mind, aworld journey had been planned by theofficers of the A.M.O.R.C. for sometime. It was to be a continuation ofsimilar activities instituted by the lateImperator, Dr. H. Spencer Lewis. The journey must not include just the principal world capitals, the great cosmo politan centers, for they have becometoo greatly standardized to representfully the opinion of the whole people ofa country. They do not directly reflect the customs and conditions of anation. The outer or rural communi

ties must be visited and remote regionsas well—the interiors of countries.It was likewise incumbent not to con

tact just those who are influential, thatis, those prominent in political, economic, social, or religious spheres. Thehumble persons, the workers, the peasants—the so-called lowly classes, as thecoolies and bearers—these, too, must beapproached. The search for facts wasnot limited to any particular sect. Itincluded the Hindus, Parsees, Buddhists, Moslems, and Jains, as well asthe Christians and the Jews. Also, thequery for information was not confinedto Rosicrucians or to those with a mystical or philosophical bent of mind. Thosewho were, or considered themselves to be, materialists were likewise consulted.The intention was to obtain information on as many of the diversified human interests and activities as time andcircumstances would permit.

What we learned as fact and as opinion falls into three major classifications:first, historical and social; second, reli

gion and idealism; third, political andeconomic. The following is a report ofwhat has been seen and heard. The remarks reflect the opinions, hopes, beliefs, and experiences of others. Frank

ly, they are indicative of the way ofliving and thinking of millions of peo ple throughout the world today.

Our journey carried us into seventeencountries and across four continents. Itincluded the traversing of seven great bodies of water, as oceans, seas, and bays. Our principal conveyance fromone continent or nation to another wasthe airplane. To go into the interiorsof countries, we used such means oftransportation as trains, river boats,donkeys, and tongas (two-wheeledcarts)—and went many miles on foot.As a record of our travels and to beshown eventually throughout the worldfor educational purposes, we brought back thousands of feet of colored mo-tion-picture film and dozens of unusualand rare still photographs.

C r o ss r o a d s o t T w o W o r l d s

We considered Shanghai as our first port of call, though actually stops had been made en route at Hawaii, WakeIsland, and Tokyo. Shanghai, with anestimated, but actually undetermined

population of five millions, principallystraggles along the left bank of theWhangpoo River. Here for years wasan admixture of the East and the West,a crossroads of two worlds. Until com paratively recent times, several of thegreat Western powers, like England andFrance, maintained foreign settlementsin the heart of Shanghai. They wereoases of Western culture in a region of preponderantly O rie n ta l influence.With the abolition of these settlements,the tide of Western culture has ebbed.Along Nanking Road and The Bund isstill to be found a semblance of the im pact of the West upon the East. Thereare the great hotels and office buildings,seemingly out of place in the tide of theOrient which swirls around their foundations.

On the Whangpoo there is a conglomeration of sampans, junks, and thefreighters of foreign nations. A large portion of the population of Shanghaiis literally a floating one. It has beentremendously increased by the influx

[ 8 5 ]



/

of refugees which pour into Shanghaiin an increasing stream from the northern provinces. The people live huddled in these sampans which are permanently moored along the Whangpoo.So close together are the little vesselsand so numerous, that one can walk

from the bank of the river and out intothe stream by just stepping from onesampan to another. The sampans arenot much larger than the average life

boat, being approximately fourteen tosixteen feet in length. They are covered by an arched canopy of debris,some of which is salvaged from theriver itself. Photographically, the cano pies, patched with reeds, pieces of canvas, boards, and rusty sheet metal, offera picturesque sight to the traveler.

The living conditions of the wretchedhumans who are forced by circum

stances to dwell in these floating structures is most pathetic. Families of fiveto nine persons live within the limits ofthese boats. Food is prepared at oneend of the vessel—if there is food to behad. Toward the bow or the stern may be a small pile of grain. This, in addition to what fish may be caught in thefilthy water flowing by the home, constitutes the main food supply. On this

pile of grain the children sleep, sometimes with rags beneath them, but mostof the times, not. In the day during play, they climb over the grain with

the ir dirty feet. Refuse and sewage isthrown over the side of the boat andinto the same stream in which the children swim and in which clothes arewashed.

Scarcity of food has long been thescourge of existence for teeming Chinese millions. Floods, droughts, and poverty have, through the centuries,deprived vast numbers of these peoplefrom having even a simple basic diet.To this has been added the menace ofcivil war and internal dissension whichhas disrupted trade and transportation.

Rice has been the essential food sup ply of the Orient for centuries. It iseasily prepared and highly nutritious.There is also a certain traditional reverence which has come to accompany riceas a food. To the great multitude of

poverty-stricken Chinese and the peo ple in other Oriental lands, it is not just food, but the food. To them, thereis associated with it a kind of subtle

characteristic, as though rice in itselfcontained certain elements which madefor peace of mind and happiness, asthough it were a link with a state ofaffluence. Though there never has been,at least in modern times, a plenitudeof rice for the populace, because of

economic instability, the scarcity hasnever been more severe than now.Barges with their precious cargo of

rice pull up at docks opposite warehouses (called godowns). Coolies stag

er down the gangplanks and across theusty cobblestone streets (which are

often littered with refuse) to deposittheir sacks. From the straining seamsof the sacks, a few grains trickle to theroadway to mingle with the thick dust.Small girls in ragged clothes wait onhands and knees along the pathway ofthe coolies to recover these fallen grains.

Quickly, with crude brushes made ofstraws, they jostle each other to sweepup the grains into their dirty hands andthen deposit them into an apron,equally as dirty, worn on their person.Perhaps they may gain enough in oneday or before the barge is unloaded toconstitute a meal for one member oftheir brood.

As these youngsters see Westernersobserving them, they immediately ap

proach, asking for coins. One is sur prised when some are able to speak afew words in English. They call most

Americans and the English “Joe,” reminiscent of the “G.I. Joe’s” influence inthe East. Their gestures are, however,understandable. They hold out to youlittle hands covered with grime. Theirhair may be matted, but their faces arelighted with an inner radiance whichis very remarkable, considering the circumstances under which they live.There is a charm about them, a warmfriendship, which is felt. There is ap

parently no bitterness or envy becauseof your favorable status. They displaya resignation to the life into which they

have been thrust. They have knownnothing else. They have been reared toexpect a grueling fight with environment for survival.

T h e C h i n a D e ba c l e

Ours was a fortunate position inChina and in all the nations we cameto visit. In each of these lands we wereto contact important persons, those hav

C86]



ing a direct association with the variousactivities of the government and government departments. These were oftennatives or persons who had resided inthese countries for a considerable period

of time. In Shanghai, there are a num ber of Rosicrucians. Some are professional men. One of them, though not anative, has lived in China for over fortyyears, an intelligent and observing individual. His business interests havecaused him to spend several years ineach of China’s leading cities. Hespeaks several dialects of the languagefluently.

To those men and to other well-informed people in China, it was mostamazing how uninformed the American populace has been in regard to what

they term the real political conditionswhich have prevailed in China for sometime. These persons point out tha t allthose who have opposed the NationalistGovernment of China have not beenand are not Communists. They do notminimize the Communist menace, butthey deny that the whole opposition tothe Nationalist Government policies formany years back is or has been inspired by Soviet Russia. It is their definiteconviction and experience that everyliberal, who has spoken critically of theadministration, has been labeled Com

munist. This was principally done as propaganda for “American consumption.” As one gentleman said, the cryof “communist” was often uttered todrown out a just accusation by a citizen of their own government practice.

The Nationalist Government for several years has been depending uponand existing, so these sources related,to a great extent on the transfusioninto its blood stream of United Statesdollars. This could be accomplishedonly by stifling all attempts to revealwhat is claimed as internal corruption.

What has happened, these men ask,to these millions of American dollarswhich the American people have givento the Nationalist Government in aseries of loans and grants? Where isall the armament which was provided?How is it, they further ask, that theopposing army, the so-called enemy orCommunists, often are found to havenew American equipment which wasnot captured ?

These sources are frank in calling

the war in China, of the last severalyears, “a negotiated conflict.” Theycharge that an “understanding” washad between the two sides. When thefinancial resources of the Nationalist

Government were low, the enemy wereallowed to push in and seem to endanger the government position. An ap peal to America along the lines of Communist aggression would elicit additional large financial support for thegovernment. Subsequently, the opposition would have, so they relate, newUnited States army equipment.

These sources likewise hold as significant the fact that, in the series ofadvances and retreats on both sides, thecities which were taken several timeswere never destroyed but were left

intact. These individuals regard it asnothing short of amazing that the largeappropriations of funds and materialsthat were made for China should nothave been disbursed through an American Commission that resided in China,at least during the period of disbursement. This would have prevented whatthey contend has been a dissipation ofAmerican aid.

A m e r i c a N o t I n f o r m e d

The American populace, thesesources say, should have been advised

that the Nationalist Government inChina did not represent the majorityof the people of that country but rathera minority. The great mass of peoplehad no interest in either of the two factions, which, numerically, were but a

portion of the whole populace. Businessand industry, they declare, were notsolidly behind the Nationalist Government.

A series of monetary changes by thegovernment caused merchants to loseconfidence in the government’s stability. In fact, to our own knowledge,

some foodstuffs and merchandise couldnot be purchased with the use of currency or only at a tremendous premium. The merchants did not wish torisk their goods on a currency whichmight fall below the cost of their merchandise before they could deposit it.Thus barter was the only way manythings could be bought. The poor havenothing to exchange for food so theyhave become further enmeshed in theeconomic w eb. We personally wit

[ 8 7 ]



nessed the jumping of prices in Shanghai from two hundred to three hundred

percent overnight. This was when theopposing army broke through the

Northern provinces and Mukden fell,the beginning of the present collapse.

The price of a meal increased, within amatter of hours, from fifty cents tothree and a half dollars, by Americanvalue.

It is related that the facts of the prevailing circumstances in China were intentionally kept from the American

people. A powerful Christian worldwide religious sect is said to have madea “deal” with certain high officials ofthe Chinese Government. In consideration of the freedom of operation in ex

pounding its dogma and extending itstemporal organization in China, it

would use its influence with certain in

dividuals in the United States Department of State and with powerful American newspaper chains. Thus it would be made to appear to the Americanreader and to the public at large thataid to the Nationalist Government of

China was essential and moreover thatany voice raised against the Chineseregime was inspired by Communists.

It is now a matter of common knowledge that the truth of the situation hasrecently and finally come to the attention of the American public. The almost blind support of the NationalistGovernment has been withdrawn. Thegreat sums spent have been mostly ofno avail. It is the general opinion inShanghai that it is the United Stateswhich has “lost face” in the East by itsfailure to appraise intelligently the cir

cumstances in China.(To be continued)

A VERIFICATION

The Rosicrucian Digest April 1949

This letter came from Germany (U.S. Zone) and was prompted by the report ofFrater Franz which appeared in the October Digest.

“All that Frater Franz points out is true, very true, and a thing which an American perhaps cannot imag ine. We, in Germany, have lost all that man thinks he needs forhis life. Home, money, employment, health, these are only a few things. One of themnearly every German is missing. We do not lament, for we know it is a Cosmic decree, atrial, which must be passed. I say we, for I think of my friends in our small circlehere in Munich. We know about the Cosmic laws and don’t want to change them.But, fraters and sorores, think about the many, many people in Germany who havelost the ir inn er faith, too. They have lost with th eir usual life conditions also theGod of their Hearts, and they are now living not like men. They cannot look over the bounds, which are set to the m by their food-tickets.

Here is a task for us. Here our beloved Order can help. We, Rosicrucians inGermany, myself, my wife, and my friends, do not live better than others in ourcountry, but we know why. And we are endeavoring to help. We cannot help withfood or money, but with good thoughts. We try to lead the people surrounding us back to the way of humanity, to truth and God—to the way which has been lost bythe war and the time following. The mental suffering is nearly g reater than thehunger, and the c ry for men tal help is becoming louder and louder. We who have

joined with the Order are receiving its teachings, and we try to spread out these helpful thoughts in order to assist others. And we ask you to assist us in our work.

In the time behind us, the Rosicrucian work was forbidden by the Secret Police(the Gestapo). All books, pamphlets, and written traditions were confiscated. Ourwork starts and we do not know how to start. But we know about the brotherhood ofthe Rosicrucian Order which also in Germany will again become a fact. We knowthat this age-old brotherhood cannot become destroyed by any conditions. The organization is broken since many years, but the Order is again arising, and its tasks are greaterthan in the days behind us. We who know mystic truth must apply it to help otherswho are seeking. The world is divided into two parts, and it seems tha t the prophecyof the Revelation of St. John will be realized in time. Let us help to gain the victoryover the black forces; let us help to show the flaming star to all men who want tosee it. The field is prepared, help us now to lay the seed, and the rose will again growin our country.— F r a t e r V i c t o r i u s .



t nz czrJ-%anujz± oj~ t f iz

Each month, books, manuscripts, and documents of the past, recalling thehistory of the Rosicrucian Order in its struggle against the traditional

enemies of mankind—Ignorance, Superstition, and Fear—will be presented by illustration and brief description.

By J o e l D i sh e r , F.R.C.Literary Research Department of AMORC

Th e title page reproduced is that of a

quarto volume (9^2 x 12^ inches)written by Michael Maier and published in Oppenheim in 1618. Its cop

per engravings of which there were fiftywere the work of Johannes Theodorusde Bry. Epigrammatic descriptions accompanied the illustrations and weresaid to be sufficient to furnish the adept,who possessed the key to their understanding, with a complete view of life

and a knowledge of the underlyingunity of all things.

The title page might be freely translated: “Atalanta in Flight or New Em blems of the Secrets of Natural Chemistry, adapted partly to the sight andintellect, in copper engraved figures,epigrams and notes, partly to the hearing and relaxed spirit with fifty smallmusical pieces for three voices, twoagainst one simple melody appropriate

[ 8 9 ]



for two-part singing and not withoutsingular pleasure in the seeing, reading,meditating, thinking, judging, singing,and hearing. Author Michael Maier,associate of the royal cabinet, Doctor ofmedicine, Knight, etc. Oppenheim—typed from Jermes Gallery—illustrated

by Johannes Theodorus de Bry—1618.”The copy in our vault, at Rosicrucian

Park, is of a later reprint of this work,with a slightly different title and a fewother omissions. It was published in1687. The title page of this earlier edition is reproduced, however, because ofits particular interest to bibliophiles.

The place of publication is worthy ofsome comment. It was a small villagein the province of Hesse-Darmstadt onthe left bank of the Rhine some twentymiles southeast of Mainz. It was thesite of the Roman Castle Bauconica, andwas a center of struggle during theThir ty Years’ War. It is possible tha tin the years following the Reformationand prior to the outbreak of the ThirtyYears’ War that such obscure places instrongly Protestant territory were theonly ones where there was sufficientfreedom from surveillance by theChurch to allow for the publication ofsuch unorthodox works.

The engraver, Johannes Theodorusde Bry, like his father before him, and

his brother, Johannes Israel de Bry, illustrated many important books ofmystical, Kabalistic or esoteric content.The works of Robert Fludd (1574-1637)especially those in our archives con

tain excellent illustrations by J. T. deBry.

Attention should be called to the illustration surrounding the type of thetitle page. Its full significance mustescape those who are unversed inmythology, and in the use which alchemists and mystics made of it. Few,if any, attempts have been made bymoderns to read into the classic mythsanything deeper than naive stories forchildren. It is, nonetheless, a fact asFrancis Bacon demonstrated in his Wisdom of the Ancients, that such mythswere capable of yielding sound, scientific, philosophic, and mystical truth.

It may be that the story of Atalanta’sRace is more familiar than most. Theillustrations middle right and bottomare easily recognized as being from thatstory. At the right, Venus is seen giv

ing the golden apples to Hippomenesand below in the race itself, he is shownusing them as Venus had directed. Behind them, the outcome is displayed!Their love consummated and happy ledto their neglect of their benefactress,Venus, who punished them with thehelp of the goddess Cybele by havingthem changed into a lion and lioness(also shown), made to draw the goddess’ chariot.

Michael Maier enjoyed a great reputation in Germany as a writer on alchemical subjects and was Grand Mas

ter of Rosicrucians in Germany in the17th century. His books were numerous and were widely read. An excellentengraving of him appears on Page 10of the Rosicrucian Manual.

HAVE YOU MEMORY TROUBLE?


Are you plagued by forgetfulness? At a critical mom ent, does a name or date eludeyou? Do you find this slipping of memory an obstacle in your business or social life?

M em o ry i s c lo se ly a l ig n ed w i th co n cen t r a ti o n . K n o w in g h o w to co n cen t r a t e , cau s in g

im p res s io n s t o h av e special emphasis i n y o u r co n sc io u sn ess a s su res t h em o f b e in g eas i l y

recal led .One of the most simple treatises for developing concentration and improving memory

is given in two little booklets, both entitled The Key to the Art of Concentration and Memorizing, which were written by Dr. H. Spencer Lewis. The y are convenientlysmall and can be easily carried in the pocket to be read during spare moments. Theyare a most profitable investment—yet the two booklets, Part One and Two, can be had,

postpaid, for only 60c. Send order and remittance to: Rosicrucian Supply Bureau, Rosicrucian Park, San Jose, California.

[ 9 0 ]



Comprehendi ng the I ncomprehensibl e By Dr. H. S p e n c e r L e w i s , F.R.C.(From The Rosicrucian Digest, March, 1936)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial

policy of publishing each month one of his outs tanding articles, so that his thoughtswould continue to reside within the pages of this publication.

u r members and friendsmay feel at times that inattempting to solve themysteries of life we areseeking to comprehendthe incomprehensible,and that for all practical

purposes we are wastingour time in trying to liftthe veil of obscurity and peer behind itor through it.

But man is given to attempting tosolve mysteries. He delights in beingmentally checked in his invasion of theunknown, and with remarkable persistency and with the aid of divine revelation, he has throughout the ages penetrated the darkness of wisdom and hasascended mountain heights of illumination.

And, strange as it may seem, manhas accepted many of the incomprehensible things of life as commonplace and

believes that he understands them. Hedeals with some of these mysteries insuch a practical, acceptable mannerthat he often deceives himself into believing that he understands what is notunderstandable and discerns that whichcan never be discerned.

One of the several incomprehensiblemysteries of life is that of time. Yetordinary time is standardized in our

daily affairs, or at least we think it is,and we accept the existence of time asthough it were something proved andfundamentally established by nature.The truth is that time does not actuallyexist; it is one of man’s own artificialcreations. Both time and space are

things that cannot possibly exist in thecomprehension of man and thereforeare not proved as existing in the universe as fundamentals. No one has ever been able to prove that there is suchan element in our lives as time and yetwe have allowed a fictitious standard,and, in fact, a group of fictitious standards of time, to be used as laws to regulate our affairs. We labor, live, operate, think, and carry on our affairs inaccordance with these fictitious standards and often allow them to enslave usor draw us into critical situations and

dire predicaments.If anyone were to ask you right nowas you are reading this matter whattime of day it is, and you were to answer in accordance with your watch orclock, or a Western Union timekeeper,or a government signal, neither you norany official of the companies nor anyexpert of the government could provethat the time indicated was correct orthat there was any definite way bywhich the “time of day” could be established.

[ 9 1 ]



We may argue that time is a matterof establishment through recognitionand universal or general consensus ofopinion. We may argue that since themultitude or at least the majority of persons in any part of the world, or inany country or section of the country,

agree that a certain moment of theclock is the correct time of day for that particular place, it is therefore established and is fundamentally a law. The

fallacy in such arguments is that the majority of persons in any part of theworld have different opinions in regardto time and that our governments andcourts of law have different ideas, andthere is not the universal recognitionand establishment of time that we thinkthere is.

From the point of view of our con

sciousness of time, time itself is merelya conscious realization of duration. Butthe moment we analyze this we realizethat time is constantly passing and thata moment of duration is in the past asrapidly as we are conscious of it orrealize it. There can be no such thingas the future of time inasmuch as wecannot comprehend that which has notyet caused duration in our consciousness and since we only appreciate duration as it passes; time is constantly moving from nowhere into the past.

In the measurement of time, man hasarbitrarily throughout the periods ofcivilization adopted methods for attempting to measure his consciousnessof duration or his comprehension of theduration of consciousness. Man cannotthink concentratedly, and with fullrealization, of two separate, distinctthings coincidentally. The consciousnessof man and his mental equipment forrealizing his thoughts will not permithim to center his comprehension uponthe words of this magazine and coincident with it be conscious and have afull realization of a piece of music thatis being played, or of some words thatare being spoken, or of some thoughtthat is in the mind that is separatedfrom the thought contained in the words

T h e beinS read- Rosicrucian With extraordinary rapidity the con

sciousness and realization of the mindcan flit alternately or vacillate andswing from one conscious thought andrealization to another until, like the

Digest

April

1949

jumping of the moving pictures on thescreen from one still picture to another,the blending appears to give a continuous action and all of the separate pictures appear to be coincidental. But inthe ultimate analysis it will be foundthat man can be conscious of only one

thing at a time, despite the fact that hismind may jump from one to anotherso rapidly that he believes he is thinking of several things at the same instant.

F o u r t h D i m en s i o n

In order to measure the difference between the beginning and end of thecomprehension of something and themovement to another thought or im pression, man has established methodsof measuring the duration of consciousness, and the lapse of consciousness between impressions and this measure

ment he calls a measurement of time.Philosophically, the foundation of timeis in a certain sense merely a fourthdimension that man has added to space.But this is not easily comprehensibleeither.

In order to find some immutable lawof nature by which to measure time,man has taken some of the movementsthat are observed in the universe, believing that any movement that is continuous and stedfast, regular and immutable in its principle, requires duration and therefore occupies time. Anyone of these fundamental movementscan become a yardstick for measuringtime.

Perhaps throughout the world todaythe most generally used yardstick forthe measurement of time is the movement of the earth on its axis, or, inother words, the revolution of the earth.This revolution gives days, periods ofmonths, and a cycle of movement whichwe call a year. By dividing the daysinto mathematically equal divisions, wearrive at hours, minutes, and seconds.

By dividing the periods of the seasonswe arrive at units called months, and by dividing the year we attempt to ad just the months into equal divisions ofthe year, and—run into many snags.

Why should man have taken therevolution of the earth as a fundamentallaw of the universe? The earth is onlyone of a number of planets visible to usand each one of these planets has a different cycle of time for its motion. If

[ 9 2 ]



the arguments of science are correct,that the universe is unlimited in space(another incomprehensible thing) andour sun and our earth are only small

parts of the whole universe, and if Godand His omnipotent powers rule and

control the whole universe, why is itthat man has not found in some othertruly universal motion a better yardstick for his measurement of time? Certainly there must be one cycle, onefundamental law of motion somewherein the universe that would apply to allthe planets and all the beings that liveon these planets.

If other planets are inhabited—andif there are many suns throughout theuniverse with their own planets revolving around them—then the revolu

tion of our earth could mean nothing tothe people on other planets, and theirdays, hours, and minutes would be different from ours, and ours would meannothing to them. In other words, wewould not be able to know the time ofmotions throughout the universe and

judge the time of things in all parts ofGod’s creation by the use of the earthly yardstick because this yardstick is aunique one differing from all others. Itwould be equivalent to a few men onthe earth having watches that traveledthe entire twenty-four divisions in fourteen hours instead of twenty-four, andthese persons attempting to comprehend, regulate, and control the affairsof other people who had watches whichrequired twenty-four hours to cover thetwenty-four divisions.

D a y a n d N i gh t

The only excuse that science offersfor our arbitrary adoption of the earth’smotion as a measurement of time isthat the earth’s revolution causes our periods of day and night and that day

light and nighttime as two periods ofthe cycle constitute a day. This beingtrue, it would be consistent to say thata day begins at sunrise and continuesuntil the next sunrise, giving us a daylight period and a nighttime period asone complete cycle called a day. Buthere again man’s arbitrary methods ofdoing things and creating fictitiousstandards reveal themselves becausethroughout the civilized world, althoughthe revolution of the earth has beengenerally adopted as the measurement

of time, the beginning of the day isconsidered differently in different partsof the world by different groups of persons and by different applications of therealization of time.

Furthermore, in the scientific field

we find there are three kinds of days,the solar day, the sidereal day, and thelunar day. Our calendar month is notthe same as the lunar month, for thelunar month centers itself around ap proximately twenty-eight days, whilethe calendar month can be fromtwenty-eight to thirty-one days long—a beautiful example of man’s ridiculousways of creating standards of measurement. On the other hand, the solar dayis not the same length as the siderealday.

However, the solar day has becomea fundamental unit in astronomical practice and in most of the affairs ofdaily life. We measure this day byobserving when the sun is directly atthe zenith overhead in the localitywhere we happen to be, which makesthe noonday different in different localities on the earth and, of course, thereare places where if a person walks buta quarter of a mile in one direction orthe other, occupying watch-time of fifteen minutes, he finds that noontime isone hour earlier or later on either sideof the line. It is possible for one houseto be so situated that it can be eleveno’clock midday in one room and twelveo’clock in the other, or twelve in oneand one o’clock in the afternoon in another room.

When we come to law courts and thelegal question of time, we find there aretwo kinds of days, the natural day andthe artificial day. The artificial day isoften called the civil day. The naturalday includes the twenty-four hours beginning at midnight and ending at mid

night, and not beginning at sunrise andending at the next sunrise. On theother hand, in certain legal matterswhere a statute requires certain acts to

be done within so m any days, the lawrefers to what is called clear days, or,in other words, a number of intervening perfect days not counting the terminaldays. If statutes of this kind make noreference to Sundays, then the Sundaysare included among the number of daysstated; whereas in some other statutesSundays and holidays would be ex-

[ 9 3 ]



eluded and four days might become fiveor six in actual time. In certain formsof human activities there are so-calledlay days which are divisions of theweek and not necessarily periods oftwenty-four hours.

Civil days, on the other hand, followthe old Roman law and begin at twelve

o’clock noon and end at the followingnoon. Still there are civil laws whichdescribe a period of one day as meaningfrom sunrise to sunset. Such “days”therefore may be twelve or fourteenhours long or only nine or ten hours.In other civil and legal rulings wherethe obligation is made to pay money ona certain day, the law allows the periodto be stretched up to midnight of thatday, even if it had been otherwise figured as beginning at sunset of the preceding day. In such a condition, a daywould be from thirty to forty hours

lon£\With certain religions and religioussects, such as with the Jewish religion,the day begins at sunset and ends atthe following sunset. In connectionwith certain lines of business a “day”is of a very short period. For instance,if an obligation demands a payment to

be made to a bank the following day,it is implied that that day shall be the period when it is the most convenientfor the bank or place to be operatingin a normal business manner. Thatwould make the bank day from approxi

mately ten in the morning to three inthe afternoon, or only five hours longinstead of twenty-four.

T i m e I s F i c t i t i o u s

Thus we see that man’s attempt tocomprehend an incomprehensible thing,

such as a fictitious condition called time,has led him into all sorts of predicaments and contradictions. There is notrue standard in the universal laws forsuch a thing as time since it existswholly in the consciousness of man andnot in nature itself.

It is little wonder therefore that manin attempting to comprehend a fictitious thing, that resides only in hisobjective or outer consciousness, shouldresort to many strange methods ofmeasurement and then find that thisyardstick of measurement or standardof measurement does not suit all of his

problems and therefore he changes thestandards of measurement to suit theconditions and necessities. It is likehaving a yardstick of thirty-six inchesmade of rubber that can be stretchedfrom thirty-six to forty or fifty inches

to accommodate certain conditions, orsqueezed and reduced to twelve or fourteen inches to meet other circumstances.

After all, we see, therefore, that theso-called real mysteries of life such asthe laws of God established at the timeof creation and which operate in andthrough us, are not as difficult to com

prehend as the artificial, fictitiousthings of man’s own mental creation.Man’s consciousness and comprehension of things—including all the errorsof comprehension and misunderstanding, all the particular theories and erroneous ideas—constitute the reallygreat mysteries of life which must first

be solved, and the errors and erroneousideas eliminated, before man can beginto comprehend the so-called mysteriesof the universe.

HAS PRAYER A VALUE?

Is prayer an outmoded conception—or does it have a useful value even in our times?Do you know the true psychological basis of prayer? W hat is the proper kind of prayer?

What prayers are of no avail, either psychologically or spir itually?The mystics of old knew the real significance of prayer. Leam what keys they used

in the ir Cosmic appeals. The book, Mystics at Prayer, contains a collection of great prayers of the renowned mystics of the centuries . I t is an inspirational guide! Attra ctively printed and bound, the price pe r copy, postpaid, is $1.45. Send your order andremittance to: Rosicrucian Supply Bureau, Rosicrucian Park, San Jose, California.



Th e Lost Elemen t

The people of Poland are asking: “What is the matter that even though thewar is long ended mankind is still in despair?” To their question, a Polish

philosopher replies: “Falsehood and hypocrisy is the matter.”

He further explains that if the physician is to diagnose a disease, he must lookto the cause. In our social life we must look to the family as the fundamentalcell. The parents should so live as to have the esteem of the children and alsotheir trust. This same foundation in truth and honesty should penetrate intosocial organizations and the customs of society, including offices and trades. Even

diplomatic life, the press, and propaganda, should be obliged to abide by veryhigh principles, should express courtesy to others and respect for their own signatures and agreements. The report continues as follows:

“We have chaos in all our comprehensions about the Universe . . . not enough practice of the higher ethics of Christ—that is, universal love. . . . At present westand in the position of passive spectators, who observe with fright. . . . Weknow well what our finish may be but we can’t hinder, because we all are onthis same base. We, contemporary Poles, let us tell the truth and give the diagnosis of the disease, as ‘falsehood and hypocrisy.’

“A new era approaches. Its purpose must be new conditions for mankindrelations . . . but those who would give the new rules should be superior themselves . . . they should know the much higher bases of ethics than those of the present. We must declare frankly that all religions in the world must be shakennow at their bases. . . .

“Once the Greeks proclaimed that ‘Tauta rei!’ (everything flows). We asknow ‘What has stopped?’ The answer is tha t religion stopped. The world isgoing forward but has failed to nourish the current of ethics. It has givenstrength to the intellect which has broken loose and like raving horses has takenaway the carriage in which we ourselves are traveling.

“Have we Poles the courage to tell humanity the teachings of Christ, thatreligion should not be of the brain but of the heart? . . . That was the understanding in our country when the episcopacies of different creeds (after manyconferences in 1943-1944, in W arsaw ) signed their names under common con

fession in which they agreed together on common principles. . . .“Let us make a finish of the concealment of truth. Let us have the courage

to go on with it to all the world. . . . As Churchill has said, ‘The world is veryill.’ We know the disease. Restore anew in men the tru th that for all of themthere is one God only. . . . Undertake, even if painful, the necessary reform ofreligion, so that the truths of Christ teachings stand before all mankind. . . .Live so that in our hearts there may prevail justice, truth, and love—the creative factors of all good . . . and that we may understand mutual forgiveness andrealize it as a fundamental law for mankind. . . . When we produce currents ofnew health and pure powers, then will come the New Era.”



The Rosicrucian

Digest April 1949

Vindi cat ion of Bacchus By E l o i s e L a v r i s c h e f f , F.R.C.

n t h e British Museum isan old Greek coin of 350B.C., from Pheneus in

Arcadia. In the Commentary to Comte de Gabalis, by Abbe de Vil-lars,1 an interpretation isgiven of the mysticalmeaning of the figures on

this coin. The description is as follows: Hermes, the messenger of the

gods, was said by the Greeks to typify and preside over the powers of the mind and to be the patron of

gymnastic games. He is represented as bearing a caduceus or staff, gift of Apollo the Sun God, and emblem of the God's message to mankind. This staff represents the

spine containing the cerebro-spinal nervous system which is the wand of the magician, while the two intertwining serpents which ascend

symbolise the positive and negative currents of Solar Force directed upward for the stimulation and evolution of the Solar Principle in man . Upon his left arm Hermes bears the Infant Bacchus, the Redeemer.

To the Rosicrucian this description ofthe nerve energies, especially that ofthe kundalini fire, here called the solarforce, is quite familiar. Yet the idea of

Bacchus as the REDEEMER comes asa new concept. For we have long beenmore accustomed to associate this Godof Wine with stories of drunken revelries than with the idea of spiritualredemption.lRider V Company,

Brothers. ”London, 1914— Copyright by “ The

Wherein, then, lies the origin of thisunfamiliar concept? Tracing back intothe pre-Christian era in Greece on the

clue given by the coin, we soon come tothe Eleusinian and Bacchic Mysterieswhich celebrated the origin of Bacchus.Is our answer concealed beneath theVeil of these Mysteries? We will examine the legend upon which they were based.

T h e L e g e n d

Dionysus-Zagreus, otherwise knownas Bacchus, was brought forth in theform of a dragon or serpent as the sonof Zeus, with Demeter (Proserpina orCeres) as his mother. This divine child,

or avatar, was thus an incarnation ofZeus and as such was called Zagreus (in Sanskrit: Chakra).

Originally Dionysus was destined foruniversal dominion. However, at theinstigation of his mother, the Titansconspired to murder this divine one.Therefore, one day while he was sitting contemplating the mirror, as washis wont, they set upon him, disguisedunder a coating of plaster, and tore himinto seven pieces.

Athena, however, was able to rescue Bacchus’ heart from the Titans, while

Apollo was gathering up the pieces.She gave the heart to Zeus, who swallowed it. Thus Bacchus was returnedto the paternal substance to be generated anew. Through this regenerationhe was destined to be bom again andfinally to succeed in establishing hisuniversal rule. This was outlined as areign of happiness, leading to the release of all souls from the dominion ofdeath.

[ 9 6 ]



B e h i n d t h e V e i l

What can we find now, lifting theVeil of the Mystery and bringing to bear upon this story the illuminingLight of Truth? First we see in Zeus

and Ceres or Demeter the Cosmic mind(positive, masculine, the bridegroom)and Nature (negative, feminine, thevirgin). From their union comes forth,at the third point of the Triangle, themanifestation of the Holy Ghost, theIllumined Self of original man whowalked and talked with God.

But when this Self looked too longthrough man’s objective eyes into theMirror of Maya, instead of remembering himself as one with his Creator, he began to perceive the world of many.Thus did the objective self (the Titan)

rend the divine consciousness withinhim until there remained only theseven pieces of the Chakra.

However, the heart or soul of thedivine self cannot be destroyed. Whenthe body’s use is terminated and it has been returned once more to its originalenergies, the soul consciousness stilllives within the One Mind, awaiting anopportunity, through rebirth, for regeneration. Then, when man ultimatelycomes to unite again this consciousnessof his Soul with that of his body, thereis brought forth the final manifestation

of the Holy Ghost. This is man’s Mystical Union with God, after which theDivine Consciousness shall ever reign

supreme, bringing great happiness leading to man’s final release from the bonds of reincarnation.

Thus behind the Veil we find the old,familiar, fundamental mystical conceptof the Fall of Man, his loss of divinecontact through his sense of separateness from the Creator, and his final redemption, after regeneration, the uniting of the Chakra—which leads to theunifying process of Cosmic Consciousness or Illumination: Bacchus, the Redeemer!

Purification and Initiation

The profound esoteric doctrines thusembodied have variously been denominated Wisdom, Philosophy, and Gnosisof Knowledge. The ways in which thesedoctrines have been given to those ready

for such understanding have been variously called Mysteries, Orgies, Labors,Teletae, and Initiations. Today we haveunfortunately lost the finer connotations of the original meanings of thesewords, especially the Orgies. Yet theEleusinian and Bacchic Mysteries—theSacred Orgies representing the appointed means for regeneration through aninner union with the Divine Essence—for over two thousand years constitutedthe spiritual life of Greece. The wisestand best-known men of the paganworld themselves hold testimony that

these Mysteries were instituted in pureness and were proposed as the worthiestmeans by which man might reach thatnoble end which is ever his Goal.

Persons of all ages and both sexeswere initiated into these Mysteries,while every act, rite, and person engaged in them became symbolic. Acceptance consisted of two Initiations,the Teletae and the Greater Mysteries.The candidate came to the first Initiation only after a period of purification by fasting. Then through its ceremony,the Muesis or Vailing, his eyes were

turned from the external and he became one of the mystae or initiates.These first Initiations were thereforecalled the Teletae or terminations because they denoted that the imperfector rudimentary period of generated lifewas at an end, having been purgedaway by kalharsis. Thus the mysta

became a vailed or liberated person.A year later the candidate was ad

mitted to the Higher Degrees through[ 9 7}



3


the Initiation of the Greater Mysteries,the Epopteia or Revealing. Here theinitiate was more fully instructed anddisciplined until he had become anepopta or seer. He was then regardedas having received the arcane princi

ples of life; gained an understanding ofgeneration—that mystical process bywhich the spirit unites itself with matter and the Divine enters into the Human; attained a comprehension of themeans by which his soul had descended; and accomplished that regenerationwhich would bring him to enosis orunion with the One, in which all mystical verities are intuitively comprehended as manifested. Thus throughthis divine initiation, through celebrating the Divine Orgies, those initiatedones who reached the highest consciousness became spectators of the entire,simple plan of the Universe; they became truly Illumined Ones.

N i n e D a y s

The Sacred Orgies of the GreaterMysteries were celebrated in Greeceevery fifth year, beginning on the fifteenth day of the month Boedromion (our September). They were presidedover by the Hierophant, who was boundto celibacy and devoted his entire lifeto his sacred office. His three principalassistants were the Torchbearer, theKerux (Crier or Herald), and the Min

ister at the Altar. There were also aBasileus (King), who was an archon ofAthens, four elected curators, and ten

persons to offer the sacrifices.The first day of the Orgy was called

the Assembly, because on that day theworshippers were convened.

The second day was the day of purification, the Halade Mystcd, on whichthe Kerux cried, “To the sea, initiatedones!”; for water, as the sea, here sym

bolized fluctuating matter purer thantha t of sublunary nature. Also, the seawas itself regarded as the emblem of

purity .The third day was the day of sacrifices. The offerings made were of “mullet” and barley from a field in Eleusis.The officiating persons were forbiddento taste of either. For the offering wasintended for Demeter alone, the sorrowing one, Mother of Bacchus.

On the fourth day was the solemn procession. The kalathos or sacred bas

ket was borne ahead, followed by thewomen carrying cistae or chests inwhich were sesamum, salt, pomegranates, cakes, poppies, a serpent, cardedwool, boughs of ivy, etc.

The fifth day was designated the day

of Torches, for in the evening therewere torchlight processions with a greattumult of the people.

The sixth day was the great occasionfor the bringing of the statue of Bacchusfrom Athens by the lacchogoroi, allcrowned with myrtle. As they passedthey were greeted by songs and the

beating of brazen kettles. The votariesdancea and ran along through the uproar.

Then the Image was borne inthrough the Sacred Gate, along theSacred Way, halting by the Sacred Fig

Tree where the procession rested. Next,it moved on to the Bridge over theCephissus, where again it rested. Herethe expressions of grief gave way totrifling farce—even as Demeter, in themidst of her grief, smiled at the levityof Iambe in the Palace of Celeus. Thusthrough the “Mystical Entrance” theyentered Eleusis.

On the seventh day there weregames, and the victor was given ameasure of barley as though a gift directly from the goddess.

The eighth day was sacred to Aescu

lapius, the Divine Physician, who healsall diseases. In the evening the initiat o r ritual was performed. Crownedwith myrtle the epoptae entered thevestibule of the temple, symbolically blind as yet, knowing, however, thattheir eyes would soon be opened by theHierophant.

First, they were washed with holywater, signifying their knowledge thatonly with pure hands and with a pureheart would they be bidden to enterthe most sacred enclosure. Here theHierophant, who in Oriental countries

was given the title Peter—interpreter,read to them from the petroma, two tablets of stone. Those things which heread to the initiates from that book ofstone were not to be divulged on pain ofdeath.

Next, the symbols within the SacredChest or Cista were revealed. This chestwas made of osiers and inclosed within

(Continued on Page 115)[ 9 8 ]

✓<I



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is a focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when man y thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. Th e book called Liber 777 describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or not—this is important,)

RESPONSIBILITY AND THE INNER SELF

e s p o n s i b i l i t y can beeither assumed or ignored. The reaction ofan individual to thesetwo possibilities is one basic c r ite rio n for the judgment of character.The individual who normally, and apparently

with ease, assumes the responsibilitythat he decides is his to bear is one whohas in many other respects made asatisfactory adjustment to living as wellas to social demands. The individualwho is constantly attempting to avoidresponsibility is one who will reveal inother traits of behavior many characteristics which indicate lack of adjustment to environment.

Responsibility can assume both amoral and a social implication. In rela

tion to our family, our employer, andeven our Creator, we voluntarily assume demands which make us responsi

ble for certain courses of action. Thesevoluntarily assumed responsibilities arethose which are most obvious in ourdaily experiences. The individual whodoes his best to carry out such responsi

bilities is indicating a degree of integ

rity which shows that he is one whowill fulfill his promises.A voluntarily assumed responsibility

is even more of an obligation than thatwhich is, in a sense, forced upon us.Certain responsibilities we feel may be placed upon us unjustly because wehave had no voice in determiningwhether or not we should assume therequirements of certain demands made by our particular status in life. So easyit is to pass off responsibility that prob-

(® \pj-uutrj

[ 9 9 ]



ably not one human being is withoutguilt in doing so, and on frequent occasions. Many of these omissions are ofminor consequence, but, on the otherhand, there are some that are important. The individual who is constantlymanipulating the avoidance of his duties, but yet takes credit for the responsibility assumed by others, is certainlyapproaching close to living an existence of a parasite. We are all familiarwith the behavior of some people whoare always on hand when laurels are

passed out, when credit is given, butare missing when responsibility is to

be assumed.Voluntarily formed organizations are

particularly placed in the position ofhaving only a few members who can bedepended upon to do the work that hasto be done, but always there are numerous ones who are present when theachievement is complete and credit goesto the group as a whole. It is discouraging to be one among those personswho always do the work or carry outa plan and repeatedly to see those whohave done nothing gain equally incredit. Nevertheless, regardless of itssocial implications, responsibility is, inthe final analysis, a matter to be settled by the individual. Where rewardis imminent, responsibility is more frequently assumed.

Many individuals might not assume

the degree of responsibility which theydo if it were not for the weekly ormonthly pay check that is, in a sense,compensation for their efforts. Those who carry on in spite of reward or lackof it—who have the character to makeeffective that which seems right and

just—are those who reflect the true re action to responsibility in that it isundertaken for its own sake.

Individual freedom and responsibility are closely related. To be free is toassume more responsibility than to beclosely directed. A child entering school

is under close supervision, most of hismovements and thoughts being directed by his instructor. Therefore, he has lit tle responsibility, and, at the same time,

The little freedom of expression, thought, or Rncirruri/tn action- I f w e wa nt to ^ Ve UP our re' _ . sponsibility as adults, we must realize Digest t|ja t ^ degree to which we sacri-April fice responsibility we also sacrifice free-1949 dom. A man or a woman can be re

lieved of all responsibility by beingconfined to an institution, either penalor corrective. In such a place, one’s lifeis mapped out for him. The individualfalls into a routine of behavior and allresponsibility is minimized, but freedom is completely restricted. Such anindividual’s will is completely dominated by the will of another.

If we wish to be free in our actions,insofar as a reasonable society permits,then we must be responsible for a certain degree of our actions. No one elsecan ever assume our responsibilitiesunless we, in turn, pass to him a degreeof our own freedom of action andthought.

The responsibility of life as a wholeis to determine our place in it. Hereagain, human beings react in two ways.One claims that this is entirely a non

voluntary procedure. Such an individualreasons that he did not ask to be born,that he did not ask to be placed in his

particular environment in life, andtherefore, he sees no reason why heshould be responsible for his actions.The other individual accepts to a degree the fact that whether or not he ishere by voluntary choice, he is nevertheless still here, and he is willing toassume certain responsibilities that maymake him better understand his position.

Responsibility, then, is an attribute

of the inner self. Conscience and evenreason tell the intelligent human being that there are responsibilities in life to be assumed both voluntarily and otherwise. We reason, and inspiration directs us to believe, that all the many

patterns which compose life must bereaching toward some eventual pur pose. Of course, this point of view has been denied, but man is better able toassume responsibility and intelligentlydirect his life if the principle of pur pose is at least accepted as a premiseupon which to work.

The inner self is what we might callthe voice of conscience within us. Itis related to the force of power whichcontains in itself the purpose of existence, and its directives, insofar as wecan know them, are toward the assumption of responsibility. Man’s innermostnature, then, is in accordance with hisdoing his best to uphold virtues andwith his being a living example of one

[ 10 0]



who tries to fit himself as well as hecan into the society of which he is a

part.Morally and ethically, responsibili

ties are great teachers. The one who

can assume them finds a degree ofsatisfaction in carrying them out whichis beyond that attained through any physical acquisition. If we are eventually to know better than we do nowwhat is our true purpose in existence,the inner self and its directives, or theintuitive knowledge gained from thisinner self, will be our guide constantly

to help us in understanding as well asin undertaking the duties which areours. Every great man who has assumedresponsibilities, not only his own butthose of others, has always found thatthe channels of meditation and concentration, and the process resulting in relating his objective thinking to his inner self, have been the means by whichhe has been able to achieve that whichotherwise he might have decided as being someone else’s business. The voiceof the inner self may truly be the onekey to linking ourselves with the Voiceof our Creator.

V V V

Must You D o I t ? By D r . G e o r g e G r e v i l e e

(Reprinted from Psychology —issue of May, 1948, London)

r e y o u the kind of personwho goes back again,after locking up for thenight, just to make quitesure the door is reallylocked?”

I have heard a well-

known psychiatrist askthat question over andover again. Most of us have some smallobsession; some habit of action orthought which we always repeat. Oneman is meticulous while another is invariably punctual. One man countsevery stair while another dare not stepon the pavement cracks. My friendfinds that a particular tune is foreverrunning through his head, and a patientof mine is obsessed by blasphemousthoughts. There are more serious obsessions than these, too. Dipsomania isone of them and kleptomania, the desireto steal, is another. In some cases awoman will say that she is afraid thatshe might harm her own children.

C a u se s a n d C u r e

What is known about the cause andcure of obsessions? Frankly, not asmuch as we might wish. It is likelythat they are thoughts or actions, which,innocent in themselves, have been substituted for other harmful or painfulthoughts and actions which are buried

in the subconscious mind. This, at least,may explain the commoner, simple obsessions. For the serious ones we mayhave to look further.

When a child has a thought which isfor some reason inadmissible, he buriesit in his subconscious mind. This proc

ess is called repression and the repressedthought is forgotten. For example, achild who has been spoilt is disturbed

by the arrival of a baby brother. Attention is suddenly transferred from himto the new baby. He resents this andtherefore hates his young brother. Buthe is taught to love his relatives; therefore the idea of hate is inadmissible andis repressed. He and his brother arealways washed together at the sametime, thus washing becomes associatedin his mind with his childhood memories of the younger boy. Later in life

he develops an obsession for washing.He is absurdly careful in his cleanliness.Why? Probably for two reasons. Firs tly, because washing has become a substitute for his hatred which is forgotten.Secondly, because washing is symbolicof cleansing himself from the guilt ofhaving hated his brother. The classicalexample of this second reason is that ofLady Macbeth.

The indulgence of any strong emotion is pleasurable. Since an obsession isoften the substitute for a strong emo-

[101 ]



i

I

tion, the obsession itself gives rise to acertain degree of happiness. It is certainly very noticeable in some peoplewho suffer from anxiety, that whilethey indulge their obsession their anxiety is relieved.

The mechanism of repression, whenfunctioning adequately, does not causeobsessions. The very presence of anobsession is a sign that the repressionis inadequate and the hidden memoryis trying to break through into the conscious mind.

M e t h o d o f T r e a t m e n t

What about the treatment or cure ofthese simpler obsessions? I recommendonly one method and that is a paradoxical one. Indulge the obsession.Having realized and admitted its pres

ence, go on carrying it out deliberatelyand repeatedly. There is common sensein this, because we have said that theobsession is a substitute for some strong,inadmissible emotion. Everyone knowsthat an emotion, once realized, expendsitself and fades away. Similarly, thedeliberate repetition of the substitutefor the emotion, gradually drains awaythe strength of the emotion which itrepresents. As the strength of the emotion grows less, the need for the obsession is removed and the obsession itselfno longer exists.

The more serious obsessions, particularly those which are criminal in character are harder to explain. Some ofthem are a fight against authority. The boy who is brought up too strictly may become obsessed with the desire to steal because he wants to get his own backon his father. His father represents authority and so do the police. The moretrouble he causes the police, the more

pleasure he gets. His subconscious feeling is that of rebellion against any authority which is representative, to him,of his father.

Other criminal obsessions are boundup with sex. The man who cannot re

sist being cruel to animals or childrenis probably a sadist; that is, a personwho derives sexual pleasure from causing pain to others. The more primitivesexual feelings are bound up with a certain degree of violence. The male animal frequently forces itself upon thefemale. This primitive reaction may be present in man causing him to be obsessed by the desire to injure the peoplehe loves. The opposite feeling, of wishing to harm oneself, is found in the

person who is a masochist; that is, onewho derives sexual pleasure from being

hurt. This is commoner in women andin effeminate men and is again a primitive feeling. It may result in an obsession of self-injury.

D i f f i cu l t C u r e s

The cure of these more serious obsessions is a difficult problem and one which should always be referred to acompetent psychiatrist.

The simple obsession is common, insome form or other, to practically everyone of us. It is not serious and is usually easily controlled. In any case,many obsessions are regarded as assets by the world. The man who is always punctual is admired in most quarters.The excessively tidy person is a boonto his employer. Even those people whoreturn again and again to ensure thatthey have really locked the door havetheir uses. If you have an obsession,make sure you can do without it beforeyou try to rid yourself of its power.

MID-ATLANTIC RALLY


The third Middle-Atlantic Rally sponsored by the John O’Donnell Lodge will be heldat its Temple quarte rs on May 7 and 8 in Baltimore, Maryland. The two-day programincludes several advanced scientific demonstrations and displays, the Rosicrucian SixthDegree Initiation, illuminating lectures, a forum, mystical ceremonies, a banquet, andentertainm ent. Members of all degrees are invited to participate. Registration beginsat 10:00 a.m., Saturday, May 7 at the Temple.

Make early reservations. Write to: Rally Secretary, John O’Donnell Lodge,A. M. 0. R. C., 220 N. Liberty Street, Baltimore 1, Maryland.

[ 102]



J SANCTUM MUSINGS' ■■ —

NEED FOR UNDERSTANDINGBy Rodman R. Clayson, Grand Master

s w e look about us, wefind that youth is reckless; that men and womenare restless—they aregroping, and are notquite sure of their direction or goal. We live ina disturbed age. We havecreated more things than

the most fabulous magic carpet, and yet

we are not individually or collectivelyhappy. We have worshipped at theshrine of science, power, wealth, political theory, economic ideology, and havefound that the idols have feet of clay.The world seems to have darkened.

Two devastating wars have beenfought in one generation, and we havefound no peace. With seeming nonchalance we proceed to prepare for athird World War. We live recklessly,as if each day is the last; this, perhaps,may be attributed to the threat of thedestructive power of the split atom.We seem to have exploited all the powers but one, the mind power withinourselves—the power of rational thinking. No longer can we look to othersto promote the progress of mankind andto bring peace on earth. If we expectto have a better world, a better environment, we must use our individual initiative. There are certain things we cando for ourselves and for others.

First of all, we must realize that other people are human beings, the same as

we, having the same attributes, emotional natures, and, yes, even weaknesses, and that they are entitled to thesame consideration from us that wewould expect from them. If we are inauthoritative positions or are employers,we must not treat those subordinate tous as if they were pieces of machinery.The worst possible way to deal with ormanage people is to consider them as

mere names—so-and-so who lives inthe next block; a number on a card; aname on a payroll. This brings to theindividual a feeling of lack of recognition—of neglect.

A mental state of depression comesfrom a personal feeling of being neglected. An individual who feels thathe is neglected is entitled to consideration—the same that is due all men andwomen, regardless of where they maylive. The desire to feel that we arewanted, that we are needed, and thatwe have a place in the scheme of things,is a natural human characteristic.

Apparently Alfred Adler was rightwhen he contended that the desire tofeel important is the strongest urge inman—even stronger than the desire formoney or security. We interpret Adler’smeaning of the word important to meanvaluable. His contention seems to be atruth which we should remember whendealing with our friends and our business associates. We should endeavor tohelp people feel that they are of value

[ 1 0 3]



and are necessary. If we are an em ployer, we should frequently give praiseand credit for good work, when thework warrants it. Criticism of othersshould be held at a minimum, and weshould never fail to correct a grievance.We should create opportunities everyday to encourage those with whom weare in contact.

Human relations experts have foundthat encouragement and praise helpmore than anything else to bring aboutthe spirit of good-fellowship among people. Tha t is because those who havereceived the encouragement feel that theyhave deserved somespecial attention, thatthey have been recognized, that their presence or existence isnot merely taken forgranted.

During the war itwas found within theArmy that when thesoldiers knew the overall picture of whatthey were doing or endeavoring to accom

plish, they put morezealous effort into the

battle, th e ir morale

was increased. T heyfelt that they weresharing inside knowledge; therefore, therewas the self-motivation to cooperate. Itgave them a feeling ofimportance, and theycould see that theirservices were valuablein the necessary accomplishments of thearmy.

Businessmen in America are awakening to the fact that it is to their advantage to spend thousands of dollars eachyear to help their employees feel thatthey belong. Handbooks for employees,and booklets of various kinds are used

The *n many businesses to acquaint the em- Rosicrucian Payees with the over-aU policy andn . plans of the company. This has pro-Utgest moted good will, and has increased pro-

Apri l duction. The employees feel that they1949 have received recognition and that the

By Erwin W. E. Watermeyer, M.A., F.R.C.

Director, AMOBC Technical Dept .

• A new v i tamin , named Vi taminB-12, has been discovered, whichm ay p ro v id e t h e cu re fo r a n u m

b e r o f n u tr it io n a l d is ea se s .

Accord ing to ex tensive invest igations carried on by Dr. H. S.Brown o f the Univers i ty o f Ch icago , i t appears that a l l meteori tes . large o r smal l , wh ich haves t ru ck t h e ea r th , w ere o n ce p a r t s

o f a s ing le p lanet , approx imatelythe s ize o f Mars , wh ich exp lodedfo r unknown reasons.

Dr . Rober t Broom, a member o fthe cu rren t Afr ican Exped i t ion o fthe Univers i ty o f Cal i fo rn ia , hasd iscovered remains po in t ing to the

p re h is to r ic ex is te n ce of a hu g eape-man , abou t two and one-hal ft imes the s ize o f an o rd inary man .

M et eor s wh ich mo v e r ap id lyth ro u g h th e ea r th ' s a tm o sp h e reare now detectab le by radar .

quantity and quality of work renderedis their personal responsibility.

A p p r o a c h t o O t h e r s

Each of us can improve our relationship with people if we will assert more patience, understanding, and tolerance.When we desire to have others cooperate or do something for us, we must besubtle and indirect in our approach tothem. Rosicrucians will understand this principle of human relationships, because results have been proved from the

use of the law of suggestion.

No person can feelimportant when he is

being bossed. Whenhe has a feeling thathe is valuable and

needed, a feeling ofself-respect is engendered which is verynecessary, and he willtherefore manifest thevery best that is within him. We should individually make astudy of our own reactions: what causesus to be melancholic?what causes great enthusiasm and interest?If we can determine

how these sensationsarise within ourselves,we know that the samemust be true of othermen and women.Therefore, it is necessary that we start togain an understandingof ourselves in orderto know how to understand our associatesand maintain proper

relationship with them. In so doing, byexample, we can help them to acquire

and manifest that which we havelearned.We must not think solely of our

selves; we must not be indifferent toothers nor to the rights of others. Thewelfare and best interests of every manand woman is our responsibility. Muchconsideration must be given to seemingly trivial things, such as our ap proach to others. Do we speak harshly,

[ 104]



quickly, sharply? Or do we speak pleasantly and kindly.

The tendency of local and nationalregimentation is great. As this tendency increases, the individual is causedto feel a lack of recognition, that he is

just another entity lost in the mass ofhumanity. In human relationships,self-expression should be encouraged;recognition of personal accomplishments should become a must. Everyconsideration should be given to theabilities and rights of others. To havean appreciation of this, one must firstanalyze himself, his reactions, his desires, and that which brings him thegreatest amount of happiness. With

personal achievements along these lines,we can help others to realize the same

achievements. In so doing, we are im proving our mental disposition and physical health.

S e l f - A p p r a i s a l

In studying ourselves we must becognizant of faulty thought habits, andorganize our inner processes so thatthe warring of seeming opposing forceswithin will definitely come to an end.Inner rebellion, whether the fight isagainst seemingly unchangeable dailyroutine, incompatible neighbors, or de plorable world conditions, takes its tollwithin the individual and is reflectedin his health and mental outlook. Wecan never expect to have friends if wereflect resentment, jealousy, and hatred.Others sense our feeling, and will haveno inclination to associate with us. Onthe other hand, when we radiate tolerance, kindliness, and love for our fellowmen, these are reflected in the thingswe say and do in our contacts withothers, and people enjoy associationwith us and seek our friendship.

It has recently been established by psychosomatic medicine that the stateof mind indisputably affects the flow of blood through our arteries and veins,and the functioning of each gland andorgan. It has long been known thatanger causes muscular contractionswhich may lead to functional disorders.A normal body can become disorganized from melancholia. A variety ofdiseases may result from fear. Evendeaths occur from terror or grief, resulting from one’s attitude when facingunexpected catastrophe.

Realizing the law of cause and effect,it is wise for each of us to review ourmental habits, and ascertain what pitfalls must be avoided. When we have afeeling of well-being, we are realizingthat which we should want to see and

feel in others. Our strong radiation ofwell-being is felt by those with whomwe come in contact. Such emanationsare actually measurable, as has beendemonstrated in psychology classes insome of our universities. When wehave a sense of well-being, we radiategood will; we lift our eyes from thelevel of the street; we hold our chinshigher.

If we would have a better world, wemust help our neighbor to have thesame inner feeling, the same good

health, the same regard for others thatwe are endeavoring to reflect. We musthelp him to become flexible and adaptive to the changing verities of life.Probably one of the greatest failings ofa great many men and women is theirfailure to show genuine interest in theactivities and welfare of other people.Every man and woman is hungry forappreciation, attention, and recognition;yet it is seldom that we sincerely letour expressions reveal such attitudes.When we have a true interest in others,

our countenances begin to reveal theetched lines of this unselfish kindliness,which is reflected in all that we do. Itswarmth shines from our eyes and turnsour lips into a smile.

When we think less of ourselves andmore of others, people are attracted tous and we acquire rare friends. Notonly do we have an inner sense ofgoodness, but we are warmed with thefire of graciousness, of sympathy andunderstanding, which is brightly reflected to those with whom we are as

sociated. Such virtues are truly very-simple—yet they are so rarely manifested. Perhaps it is this very sim

plicity that has caused virtues seemingly to have been forgotten by indifferent humanity. What could be a briefglance of sympathy or a quick smile ofunderstanding is more often than notreplaced by the attitude of cool aloofness or sophistication. One who has notset his own house in order is poorlyequipped to attract real friendships orto contribute and share in the growth

[ 1 0 5 ]



of friendship and the pleasures ofothers.

Self-appraisal is very necessary; likewise, it is most essential that we havewholesome self-confidence. This must

be tempered with unselfishness and anequal interest in other people. It re

quires time and effort to show othersthat your interests include more thanyour own affairs and obligations, butyou must put forth the effort and giveof your time if you would contribute towhat you feel may be a necessarychange in your neighborhood and inthe world at large. Our interest inothers must be sincere. Do not ourhearts respond when we sense sincerityin the interest and affection of others?If we could but realize that when wegive little we receive little, and that ingiving much we receive much.

I l l u m i n a t e d P er s o n a l i t i e a

Have you not met individuals whosegracious, kindly personalities seem to brighten the room in which they hap pen to be? Because of their very presence several more lamps seem to have been lighted in the room. Such personalities are greatly admired, but theyare all too few. When we make theiracquaintance we should but momentarily bask in their light, and then en-deavor to bring about the same condition within ourselves, that we may

share our light with others.Do you have an appreciation of theworthy endeavors carried on by others?and do you let others feel the glow ofyour appreciation? Do you express sincere pleasure in being with them? Intheir conversation, do you listen tothem with real interest, and with the brightness of full attention on yourface? A very famous man has said thatyears ago he discovered that there is aninexhaustible source of energy in im

personal human love, and in the desireto be of service. He exemplifies this in

all that he does. He gives freely of hisinterest, and he gives freely of his smile.He has stated that these things are ofno good to him unless he gives them

The away. The moral in this story is ob-Rosicrucian vious: the only way we can keep our

own inner happiness is to share it withothers.

There is so little difference betweenthe great and the near great, and allof us can at least be the latter. Whenwe share with others the goodnesswhich we feel, we are manifesting

greatness. Theirs is a sense of unselfish self-appreciation. They feel that toa large degree they are important, thatthey are included, that they belong. Regardless of your position in life, ifyou will grant others the gift of yoursmile, patience, tolerance, consideration,and interest, you can do much towardestablishing bonds of friendship andlove of which the mass of humanity onthis earth is greatly in need. There can be no progress without this bond. Withit, happiness and success are brought toothers as well as to ourselves.

We can bring the light of understanding to others if we will put forth theeffort to do so. For a good many yearsthe burning torch has been a universalsymbol of friendship, understanding,and unanimity. It is a torch to whichwe can add more fuel; it is a torch thelight of which can become brighter andmore far-reaching. Symbolically it can be a light of security, steadfastness, anddevotion. Your sympathy, understanding, and interest can add to this light.

If we will first start with ourselves

we can do away with restlessness, withgroping, with smugness, and with indifference. We can replace these negativeaspects with toleration, moderation,

broadmindedness, and app rec ia tion .What we would see in others, we mustfirst find in ourselves. Just as each of usis a center from which our individuallight is radiated in all directions, justso from all directions may we draw toourselves additional light.

The light that is resident within youis a power which can be used for theaccomplishment of much good. Utilize

this power with all its importance andimplications, and you will find that youare brightening the light of the lamp ofgreater understanding, and of minds at peace. It is thus that you bring additional light to a darkened world.

Digest April 1949

V V V

REM EM BER T HE C O NV EN TIO N— August 14 +o 19, 1949

T 106 3



Beau t y I s Soul D eep

By Balbina V. Mars

t h i n g of beauty is a joy

forever.” Thus declaredKeats. But how many ofus APPRECIATE trueloveliness? How manytake the time from material pursuits to bask inits glory for a moment,to respond with their be-

transcendental qualities of ing to the beauty?

Too many of us, unfortunately, letthe power of beauty skim over the surface of our consciousness, letting itmake only “skate-tracks” across the ice

of our hearts, instead of allowing it toseep through, to quicken us with joyand love.

To be “a joy forever,” beauty must be assimilated and retained—must become PART of us—not just glanced offour consciousness like a rubber ballagainst a pavement.

There is beauty in a verdant expanseof lawn. In a fleet-winged bird againstthe blue of the sky. In a rose. In atree. There is beauty in ALL of God’shandiwork. But none can compare with

the exquisite beauty of love, radiatingwarmly from a hum an heart—radiatingand inspiring all who pass by.

Schiller wrote: “Truth exists for thewise, beauty for the feeling heart.” Forthe FEELING heart, was Schiller’s keenobservation.

Redeem your heart from merely being a mechanism, pumping bloodthroughout your body, nurturing it. Itcan “pump” love throughout your con

sciousness, too. Allow it, then, to radi

ate from you, to nurture humanity.BEAUTY begets this radiating love.And love is an artist supreme. It paintsstars in our eyes, and roses in ourcheeks, and infuses our expanding auraswith a rosy radiance that soothes ourfellow men like gentle, healing caresses.

This instinct for beauty plays a predominant part in our soul’s unfoldment.

When minds fill with beauty,through proper thoughts, and heartswith beauty, through love, the verytouch becomes salubrious, the smile a

benediction!Acquire the habit of reading a lovely

poem each day, or of studying a beautiful painting, or listening and yieldingto the alchemical power of music bymaster composers—and you will notonly “walk in beauty,” but in love!

And when you discover beauty in a book, or perhaps in a single inspiredthought, or in a new understanding oftruth, SHARE it with someone. Remember the admonition in the parableabout the talents. Light is not to behidden. It may wither away by beingentombed in your own consciousness;therefore, assist in planting it in another’s heart.

Share beauty and light. It will grow.It will expand. Until wave upon wave,in the ocean of life, it will encompassand enrich the entire universe, returning again to you (as surely as there isGod it will!)—inspiring and strengthening you anew.

A rose in a crystal vase, an exquisite

rvtnji/j

v w y

C 107 3



painting on the wall, or a lovely melodyinfusing the room and you with harmonious vibrations—all of these havealchemical propensities, which cantransmute discontent with life to a consciousness transcendental.

It is possible to respond to one’s innate instinct for beauty. Nurture it, byindulging it. Therefore, SURROUNDyourself with beauty.

Not all of us, it is true, can afford aluxurious, ornate environment. Yeteach of us, regardless of our station inlife, CAN LIVE IN BEAUTY!

We can create MENTALLY an exquisite, colorful background—then literally step into it! WISHING will notmake it so, but THINKING it will!

Thinking properly can change yourentire environment. Th at simple paint

ing on your wall may become like anexquisite Renoir; that threadbare rug,like a Persian creation. Those dingy,grey walls can take on an empyreanhue. Thinking it, will make it so foryou! It all depends on your ATT ITUDE.

Therefore, transmute that dissatisfaction with your “lot in life,” andultimately you will ATTRACT to yourself the kind of environment whichyou had created mentally. Seek thatKingdom within, develop it—“and allelse shall be added unto you.”

A Persian poet once said: “If thouhast two pennies, spend one for bread.

With the other, buy hyacinths for thysoul.”

Do not flagellate yourself in contempt, after yielding to an “extravagant” impulse. It is NOT selfish for awoman to adorn herself with a bright piece of costume jewelry, or with a

fragrant corsage of violets or gardenias. Nor for a man to indulge his colorfultaste in neckties, or a daily carnation inhis lapel.

Neither is it selfish to add an exquisitely-bound book to your library, orto add new symphonies to your collection of recordings. All these “bits of beauty,” because of raising your consciousness through your inward reaction to them, are “hyacinths for thysoul.”

Take care of your body, the earthlytemple your heavenly Father be

queathed unto you. Honor it. Respectit. Buy it “bread.” But do not concernyourself so exclusively with it, that youneglect your soul.

Pamper your soul a bit, too. Buy it“hyacinths.” “Feed” it a daily dose of

beauty. The soul THRIVES on it.Build of yourself a Cathedral. Pre

pare your raiment to be like the exquisite stained-glass in a Holy Temple.Cultivate your thoughts to be like whis

pered prayers—your smile like a benediction, your words like glimpses ofEternal Truth—and you will be a glory

unto God, a living, divine specimen ofHis handiwork.


WE WISH WE COULD-

bu t we cannot give literary criticisms to our members. Each week we receive numerousunsolicited manuscripts, stories, charts, plays, volumes of poetry, and similar contributions, with the request that we criticize them or recommend publishers.

We like to encourage original expression, but regret that, in taking care of ourmost important promises to our members, we cannot use the time necessary to a detailed examination of such material.

Suggestion: if you have such a manuscript or device, send us only a brief descrip

tive outline, together with the source of your material, being certain that you havecompleted your work. If we feel that it is linked to the teachings in a way in whichit could be used in our publications or research projects, we will invite you to send usthe completed form. Do NOT send material, expecting analysis or criticism, withoutfirst writing us.

We regret not having the facilities to examine such contributions, nor the spacein which to store them. We understand that many write rs receive help, in preparingmanuscripts, from recognized teachers, from popular magazines issued for writers, orfrom up-to-date textbooks in libraries.

JC108 3



h e Imperator’s party hassafely returned from athree months’ trip aroundthe world. The Imperatorspoke of some aspects ofthe trip to a special Con

vocation held in FrancisBacon Auditorium on theevening of February 13.issues of the Digest will

outline in detail the significant aspectsof the journey undertaken in the interests of humanity and the purposes ofthe Order.

* * *

An ancient Tibetan Manuscript anda Buddhist Prayer Wheel are amongthe items presented to the Imperatorduring his recent trip. They havefound their way to the Museum wherethey will doubtless be viewed withgreat interest by futui'e visitors.

V A V

The final book review of the seasonwas recently presented in the Library

by the Research Librarian, Soror EdlaWahlin. The book chosen for reviewwas Mind to Mind by Rene Warcollier.An interested and attentive group contributed its share in making this thehigh point of this season’s review meetings.

Of the book itself, Soror Wahlin said:“As a work, it belongs to the field of parapsychology which generally com prises two groups of phenomena. Thefirst, mental or psychical—that is, thereception of ideas and information of asupernormal kind; and the second, the

production of effects in ordinary matter by a supernormal extension of physiological processes. Since the time islimited, we shall confine ourselves toMr. Warcollier’s experiments in thefield of telepathy—the transmission of

thought, ideas, or emotions from one person to another without the use ofany of the normal means of communication.

“The author of the book is not a psychologist in the accepted sense of the

term. He is a French chemical engineer. Shortly before 1910, in collaboration with friends, he began twfo typesof telepathic experimentation:

“First: He tried the transmission of pictures from the mind of an active ex perimenter or agent to the relaxed and passive mind of a subject or percipient.

“Second: He attempted to influencethe normal course of free association byusing games of chance in such a way asto allow telepathic impulses to thenguide the hand of the percipient to one

rather than to another card. In spiteof two world wars and other distractinginterruptions, Mr. Warcollier has continued his studies in the field of para

psychology, and in the book, Mind to Mind (published by Creative AgePress), he summarizes them. His findings may be said to represent thelatest pronouncements in the field oftelepathy.”

V A V

The Alumni Association of RCU hassent to its membership an attractive

little bulletin entitled The Rose-Croix Echo. It contains items well calculatedto evoke pleasant memories of past sessions of RCU in the minds of members.It also contains a reminder from theEditor, Frater Paul O. Plenckner, as tothe obligations of Alumni membership.To those who are so situated that attending RCU may constitute some personal sacrifice, he states: “We know,that whatever it costs us to attend RCU,it is incomparable to that which wegain. This is a perpetual debt which

Forthcoming

[ 1 0 9 ]




grows as we grow because of having been given such fundamental milk. Itshould not merely be a fond remem brance, but an incentive to do our justshare in all ways to help further theinfluence and good report of RCU, and

there can be no better ‘good report’than our own attitude. This should bethe ‘Idea’ arising within us.”

His closing reminder is worthy ofserious consideration by all, eventhough addressed to the Alumni especially: “As a self-perpetuating body, theRCU Alumni Association should not bea dependent child of its Alma Mater, but an adult son or daughter to serve.”

V A VThe following items have been

gleaned by reading over the shoulders

of the Class Masters in the Departmentof Instruction. They indicate, in asmall way, the rich compensation afforded to those who so unselfishly servein this capacity. One member writes:“My meditation has furnished me thefollowing paraphrase of the Twenty-Third Psalm. It is but one instance ofhow all fundamental values have takenon a deeper significance through myRosicrucian studies.” We quote in part:

God is my Shepherd (and the Good Shepherd loveth His sheep). I shall not want for anything nec

essary for my spiritual development; He maketh me to lie down in the

green pastures of holiness in my Sanctum;

He leadeth me beside the still waters of holy meditation; He re-

storeth my soul to the governance of my human mind and frailties;

He prepareth a table of good works in the presence of those who might be my enemies because I partake of them in His Way; M y cup of joy, Peace and Divine Love

runneth over;Yea, though I walk in the valley where the shadow of death is a realization,, / will not fear it, for there is no death, but only transition; For Thou. O God , art always and forever with me, the One Reality; Thy rod and staff — symbolized by the Rosy Cross, they com

fort me; . . . So mote it b e”J. W. M.

“The ideal of peace on earth, goodwill toward men may still seem farfrom reality, but a wise old Indianwhom I knew once said, ‘God’s bigthings take time.’ It may be tha t wewill be able to bring it to pass only

when we find love in the sting of bees,nettles, and sandburs, and from themlearn the unity of nature. It is certainthat we make an advance toward itwhen we observe how small is our ownimage mirrored in the eyes of a pet dogand yet feel, in spite of it, the faith, loveand loyalty which that dog expresses.”

—C. S. M.V A V

“Education in material science, nomatter how advanced that science may be, is incomplete, and in the final analysis man must resort to the latent faculties of the mind to provide him withthat whereby he can make further contributions to society.

“Political economy and science areout of phase with each other, and onlythe study of ontology can unite them.When this takes place, we may expectwars, strikes, intolerance, and dissatisfaction to be replaced by harmony, cooperation, and brotherly love.

“It may be that it was that latentdesire to serve that brought me to mynresent position here at an Arctic

Weather Station where there are hardships, back-breaking physical labor, andisolation from all the luxuries of civilization. I feel compensated by a realization that my reports may save cropsand prevent accidents and loss of life.”

—L. R. B.V A V

A member recently changing residence from England to British WestAfrica writes of conditions in Lagos, Nigeria: “Things are so different outhere and the cost of living is so much

higher than in the United Kingdom. A pint of milk costs a shilling and a pound-loaf of bread, one shilling, six pence; potatoes sold at four for six pence. Nothing is cheap except the freegift of nature—sunshine. It is unbearably hot just now because the harmat-tan (dust-laden land wind) is blowingfrom the Sahara. The season is alsodry. Actually, this is the winter outhere. In Lagos it is almost always

[ 11 0}



warm, but in the northern parts of thecountry the nights are said to be coldat this time and hot during the day.During the rainy season it is very wetand much cooler.

“Lagos is a fine place, although verycongested just now. The city proper isan island. Its main suburb is on themainland, and is a well-planned gardencity. The main trouble here is the inadequate supply of electricity and thevery high cost of same.”—E. H. Y.

V A V

From the Director General of theRosicrucian Sunshine Circles comesthe information that continued good,

both at home and abroad, is resulting

from the sincere efforts of SunshineCircles everywhere. That their work iseffective and appreciated is clearly evidenced in a letter from Germany. In

par t it reads: “Dear friends, by yourkindness and your generosity you havemade an extraordinary number offriends in Germany, for you have demonstrated the law of love, the principleof Christianity, and you have held up

before the world the first great law:‘Love thy neighbor as thyself.’ Todaywe seldom find this attitude. Manymen recognize the moral laws, but theirdeeds, their political activities reflectonly that acquisitiveness which is permeating our world. May God blessyour kind hearts and repay your loveand kindness with Peace Profound.”

V A V

Symboli sm of Judo By L. H. E w e l s

x c e e d in g l y roundaboutand devious are the wayshumanity takes towardthe same goal. As Rosi-crucians, we are often

able to recognize otherswho are seekers of proficiency in living, eventhough they are not of

our Order. One such group of aspirantsis found among students of Judo, or Jujitsu, “the art of giving way,” whoseexponents are known as Judoka.

The practice of Judo entails the useof universal principles, both exotericand esoteric, and becomes a “way oflife.” Exoterically, it is a method ofself-defense, and fine physical exercise,

conducive to longevity, health, and inthe advanced grades to a fearless, constructive personality. Its esoteric sidewill especially interest Rosicrucians,who can best appreciate its aim.

The four main divisions of Judo are:Randori, Kata, Katsu, Atemi. The firstmeans free practice: Two Judoka bowtheir foreheads to the mat as a sign oftheir intention to practice the art fortheir mutual progress. “In skill opposed: in spirit united.” In other words,it is friendlier than it looks to be! Ap

proaching one another in a normalwalking posture, they endeavor tothrow each other to the mat in a fast,

but carefully controlled manner. Theone falling normally lands on his back,

performing a special “breakfall” to prevent harm. This act also stimulatesthought and action, toning the musclesand exhilarating the body.

Mainly, the throws consist of upsetting the opponent’s balance while retaining one’s own, maximum effectachieved by minimum effort being theend desired. A universal principle isemployed. Whenever the “attacker”moves in any direction, the throwernever opposes, but merely contributesto the attacking movement by leverage

applied in the same direction. The “attacker” must fall unless he can maintain his center of gravity. This attemptat recovery must be prevented by thethrower’s sensing subconsciously his intention, and barring his progress withfoot, leg, hip, or arm.

What does such practice teach? Theconscious mind learns to apply princi

ples of balance and leverage, to learnfrom defeat when it comes, to maintainemotional poise, to direct force into acontrolled channel (constructive) in

fill ]



stead of opposing it with force (destructive), and to form these actions intohabits through the medium of the subconscious mind. By this means, constructive elements are added to the personality, the mind acquires controlover matter, and mere physicalstrength loses its supremacy.

Kata is the rhythmic and graceful practice of throws, locks, and movements, slow or fast. Movements smoothand generally circular, never strainedor jerky, are its aim.

Atemi is the scientific application ofa “blow” to produce temporary paralysis. It is advanced teaching and not intended for practice, but is a reserve to be used as defense against serious odds.

Katsu holds particular interest. Although Judo’s best use is only in practice, occasionally one is rendered unconscious. He may then be revived by theKatsu, a carefully administered tap oncertain spinal vertebrae, or other vitalspots. The nervous system is thusstimulated. In rare cases, the Katsuhas been known even to start the heartaction after it has stopped.

The Kiai consists of a shout or vowelsound, seemingly originating in the abdomen. Its effect is twofold: It bringsmomentary concentrated alertness to the performer’s whole physical andmental structure, keying him to a pitchof perfect timing and great strength. A t the same time, the “weird” cry is of afrequency to cause the opponent to stiffen unconsciously and hesitate longenough to be easily thrown. The Kiaishout has also been known to affectanimals. Too, it has healing power.Thus we meet other students who studyand utilize esoteric vowel sounds.

The headquarters of the “non-resisting art,” known as the Kodokwan, arein Japan. Centers elsewhere are sponsored by the Kodokwan, one such beingthe Budokwai “Way of Knighthood Society” in London.

A significant system of grading theJudoka’s proficiency and advancementis followed and may be of interest. The

beginner wears a white cloth belt overhis costume and is designated, 6thKYU. At an appropriate contest, herises to 5th KYU and a yellow belt.Further progress is indicated by orange,green, blue, and brown as the KYUnumbers fall to 1, In the next stage,the neophyte is initiated into the art ofhow an opponent may be rendered unconscious, and how he may be revived

by the Katsu. In this, he is assisted by both his teacher and a high grade supervisor.

The grade above 1st KYU is 1st Dan.It is denoted by the wearing of a black

belt. Thereafter, the belt remains black, but grading goes on from 1st to 10thDan, in accordance with the student’sability to bridge the gap between theconscious and the subconscious aspectsof mind; for, in the high grades of Judo,there is no time for ordinary thought

processes. Actions become automatic asthey approach perfection. To practicewith an expert of 3rd Dan, or higher,is usually a pleasure as he can afford to

be incredibly gentle, even in defeatingyour every effort.The study of Judo has no age limit.

Women, too, practice it and often reach1st Dan. It is rare to meet an expertabove 3rd Dan outside of Japan. FifthDan is known as the “Unity of theDuality,” and 6th Dan as the “Mastership.”

VISITING ROSICRUCIAN PARK

Again we wish to caution those who contemplate visiting Rosicrucian Park thatour administrative departments are open only on week days and not on Saturdays andSundays. The Planetarium is open only on Sunday afternoon and evening. The

Mu seum is open each day from nine o’clock in the morning to five o’clock in the afternoon; it is also open on Saturday mornings and Sunday afternoons. To receive theutmost from your visit to the Grand Lodge, come at the most advantageous time. Ifyou wish to talk to any of the officers, be sure to make advance appointments. If youare here on a Tuesday, you will want to attend our regular Convocation in the Supreme Temple, held throughout the winter and spring at 7:30 p.m.



What o f M an?

By Percy Pigott, F.R.C.

hall I weep for the pains man endures? They areso many and so agoniz-ing.

Angers and fears, likea swarm of stinging bees,continuously assail him.Illusions, like a desertmirage, ceaselessly en

snare him. Bodily pains torture him, heknows not why, and knows not how toheal them.

Multitudes mourn the departed, andthus man’s love is turned to pain. Evenhis good deeds turn and rend him, for

parents lose the children they have fedand toiled for.

In many households, members are atenmity one with the other.

Thousands and thousands are stilloppressed by tyrants. Whole nationsshudder when rulers declare war. Battlefields are strewn with rotted armsand legs.

Man is made a victim of unheralded

calamities. Without warning and without reason, he may be rendered a crip ple or perhaps deprived of sight.

Wealthy merchants lose great fortunes in a scramble on the Bourse. Failure is synonymous with sadness.

The most beautiful pictures are thosethat have never been painted. Thenoblest poems are those that have never been written.

Even if he evades various calamities,man must ceaselessly toil for the foodhe needs, and with toil he erects his

home. He is grateful if no drought de

prives him of his harvest and no stormdestroys his dwelling.

M an’s joys are few and brief. Theglow of first love soon fades and isirrecoverable. A lover may know despair, and a saint may know sorrow.

Man is adrift in a midnight storm.He gambles with strong and invisible

powers, with passions boundless andfierce.

After a life of sighs and sorrows manmeets Death, who presents him with a

coffin and a shroud.Yet, goaded by fears and apprehensions, many seek even the death theyfear. Others in despair turn to thechurches. Yet failure still follows themand misfortunes befall them.

Truly man’s pains are innumerable.His sorrows unfathomable.

Yet, I will not weep for man. I knowof the unconquerable courage of hissoul. I have sensed his great powers ofendurance. None have ever idly wept.Man triumphs in his suffering! His

sorrows are God’s sorrows. When thetumult subsides, his tranquillity will be the sweeter. From a far-off futureI have heard his great shout of triumph.

Shall I weep for the sins of Man? Sins are so many and so terrible.

Men have been drunk with crime.Kings by murder have reached theirthrones. One had his slain enemies em balmed and so adorned his entrancehall. His hate was inextinguishable.

Children, carrying their baby toys,

have been crowded into wagons and[ 113]



VINDICATION OF BACCHUS(Continued from Page 98)

it were the mystical images and utensils which the uninitiated were never

permitted to behold. These were agolden serpent, an egg, the phallus, andgrains sacred to Demeter. As the initiate gazed upon these symbols, he knewby the reaction within himself whetheror not he was ready for the divineunion. For if he were not yet purgedof his grosser nature, there would bearoused within him only feelings oflasciviousness. However, the epopta who gazed upon them in awe, seeingrevealed through them the deeper mysteries of life and all being, entered thereal apocalypse of himself, accom

plished the mystical precept: KNOWTHYSELF.As the initiates gazed upon the sym

bols in true understanding, the templewould become filled with a divine light,the air would be filled with songs of theChorus of the Blessed, and the purefields of Elysium would be revealed before them. Here the gods exhibitedthemselves in many forms, appearing invarious shapes, human or otherwise, oras a formless light. As the initiateslooked upon these blessed visions re

vealed within the pure bright light,they would know themselves also pureand immaculate, liberated from thesurrounding vestment of the body. TheHierophant before them would then beseen as a symbol of the Creator Himself, Revealer of all things, with theSun his Torchbearer, the Moon his Attendant at the Altar, and Hermes hismystic Herald, Kerux. Finally, wouldcome the pronouncement: “Conx Om Pax” and the rite was consummated,those initiated becoming epoptae for

ever.On the ninth day of the Orgies, whenthe soul was clearly perceived as having fallen into the sublunary world andhaving been united with a terrestrialbody, a libation was performed, as isusual in such sacred rites. Here theinitiates filled two earthen vessels whichhad broad, spacious bottoms. Thesewere the plemokhoai (vessels of conicalshape) kotuliskoi (small bowls or cupssacred to Bacchus). These they placedcarefully—one to the East and the

other to the West. That bowl in theEast was regarded as sacred to the

Earth, symbolizing the progression ofthe soul from an orbicular figure (sym bol of the negative, material, divineenergy), or a divine form into a conicaldefluxion (symbol of positive, masculinedivine energy) and a terrene condition.The bowl in the West was held sacredto the soul and symbolized its celestialorigin, since the consciousness withinus is the legitimate progeny of Bacchus(Divine Consciousness manifest) . Thuswere the Sacred Orgies completed.

U n se en R e a l i t i e s

In his Phaedo, Plato describes thissame mystical process: “It is necessary,first of all, for the soul to place a likeness of herself in the body. This is toensoul the body. Secondly, it is necessary for her to sympathize with theimage as being of like idea. For everyexternal form or substance is wroughtinto an identity with its interior substance through an ingenerated tendencythereto. In the third place, being situated in a divided nature, it is necessarythat she should be torn in pieces and

fall into a last separation, till, throughthe action of a life of purification, sheshall raise herself from the dispersion,loose the bonds of sympathy, and actas of herself without the external image,having become established according tothe first-created life.”

When we turn our back upon ourhigher faculties and disregard the im pressions received by this Inner Selffrom the world of unseen realities, wesuccumb to an oblivion of their veryexistence. The result is that we are

left to the operation of our lower andworldly ambitions, craving only power,riches, and sensual pleasures. This isour descent, our fall, the apostasy of thesoul whereby we become Titans, separating the divine child and thus ourselves from the source of Life Divine.

As a reminder of our lost estate, theBacchic Mysteries also displayed suchsymbols as would remind the Inner Selfthrough the objective understanding oftha t which was to be regained. Thesewere:

[ 115]



A wheel, a pine-nut, and the wanton plays

Which move and bend the limbs in various ways.

With these the Hesperian Golden- fruit combine

Which beauteous nymphs defend of voice divine.

The wheel we know as the symbolof our mundane intellect. The conicalshape of the pine-nut becomes the sym bol of the manner in which spiritualillumination proceeds from its sourceinto a material nature. The movementof the limbs in various ways is a description of the Titanic arts, while theGolden Fruit is the pure, incorruptibledivine intellect or Bacchus.

To these have also been added a mir

ror, an ankle bone, and a fleece of wool.The mirror has always been a mysticalinstrument used in search of the Hidden One. It also may be taken to represent the illusion of reflection whichwe have taken for reality through somany years. The ankle bone, indicativeof the mode of progress of animals, etcetera, signifies the Progression of theSoul, deity into physical existence. Thefleece is symbolic of the laceration ordistribution of intelligence into matter.A similar word in Greek also denotes awine press, which follows the same

symbology, that of the grapes being pressed into wine.In fact, it is held by some authorities

that from this latter symbolism the custom arose of consecrating the grape toBacchus. For, before pressing, whatcould be more representative of the Onethan the grape, containing within itselfall that is of its own nature. Then, as,after being pressed, that nature is dis

persed into the wine, so the One, becoming expressed in Manifestation, diffuses Its Divine Nature through allMankind.

When we come to understand this principle, we can see how through the

ages we have wantonly dispersed theDionysus or intuitive intellect which iscontained within the secret recesses ofour nature. We have broken it into pieces and become Titans, or apostatesBut once we have established ourselvesin union with this Dionysiacal formwe become Bacchuses or perfect guardians of our life.

Those persons who have experiencedthese Inner Initiations, or revelationshave expressed them in various waysfrom their point of comprehension orinterpretation.

Apuleius, the Homan philosophersaid of his own Mystical Initiation, “Iapproached the confines of death, andhaving trodden on the threshold ofProserpina, / returned, having beencarried through all the elements.”

Plotinus said in his letter to Flac-cus, “It is only now and then that wecan enjoy the elevation made possiblefor us, above the limits of the body andthe world/’

Having experienced the magnificence of the Mountaintop, we must return to the Valleys to walk once morethe way of men and serve until our lasrelease shall come. However, after thisIllumination, we shall find that nolonger do we walk alone. For BacchusRedeemer of the Holy Spirit in manwill go with us ever to lead and inspirethe Self within.

N o t e : A valuable reference for this article was: Eleu sinia n and Bacchic My sterie s, by Thomas Taylor~— Introduction by Alexander Wilder, M.D . Publishers: J. WBouton, New York (1875—third ed.; 1891—fourth ed.).


LITTLE JOURNEY TO THE ORIENT

Light through a prism may flash a picture in more than a thousand words! Youmay now obtain new photochrome-processed (color), as well as black-white, post cardsof inspiring Rosicrucian Park. The allure of the Orient in a Western world, you mayshare with your friends in these reproductions of rare art-film plates. The scent offlowers and palms blend with Byzantine and Egyptian architecture in these new art- filme d post cards. These cards are worthy for your album of permanent memories. Sixdifferent views are included. Please specify whether you wish all black-white, photochrome, or assorted. Not less than a dozen may be ordered—for only 80c per dozen,

postpaid. Rosicrucian Supply Bureau, San Jose, California.

[ 1 1 6 ]



FLOATING POPULATION

Hundreds of thousands of Chinese live in a state of abject poverty in small boats like these, moored alongina’s rivers. The canopies of the boats are made of patched debris. Sewage is disposed of over the side of

e boat. Children bathe and clothes are washed in the same polluted water. The ch ildren show a cheerfulignation to their existence from which there is little chance of escape. — Pho to by A M O R C Cam er a Exped it io n



<1Ue

L E I S U R E H O U R S E R I E S

'READING TIMED

TO YOUR TASTE'

Piychk I

V'our J W O wtj

t Oi*’ou,n*“

T his Complete Set for $1.00C

ONCISE, inspiring, informative read ing . Easily car ried in you po cket—easily re ad in yo ur available time. The en tire set o

six books—sent to you at one time, with postage paid—onl$1.00. (Do not send po stage stamps.)

SUPERSIGHT OR THE THIRD EYEQBE the tales abo ut a third eye true? Did ancient man, like the legendar

Cyclops, h ave a noth er eye in the center of his forehead? Is the pinegland a rem nant of this organ? Are man's psychic sensitivity and innperception dependent upon the development of this third eye?

WHAT OCCURS AFTER DEATH?r)O E S the soul remain conscious of its surround ings after death? Is a t

established between the loved ones who remain on earth and the onwho departed? Wh at sensations are expe rienced as the soul passes fromthe body? Here is a mystical and scientific treatment of this great phenomenon that will fascinate you.

PSYCHIC PHENOMENATN ALL the strange experiences which are called psychic, what is fact—

and what is fancy? Learn the basic psychological principles underlyincrystal gazing, automatic writing, and different kinds of fortunetelling. Dicern the true from the false. Be your own in vestig ator.

MAKE YOUR OWN PROPHECIES\ \ T HAT lies beyond the veil of the present? How can you anticipate an

prepa re—for the fu ture? Lea rn how to se e the fu ture dev el op logica lland intelligently out of the present—out of the things happening today iand around you.

COSMIC CONSCIOUSNESS'THERE is a superconsciousness. It is an attunement with the Infinite Mind

Learn how man may sense and know the order of this universe of whiche is a part. Make you r life conform to the Cosmic plan. Learn the natu rand way of developing Cosmic Consciousness.

COLOR—ITS MYSTICAL INFLUENCELJOW does color affect your life? W hat colors irritate—or are harm onious

How can we mentally attune with colors? How are the harmonioucomp lements of colors accom plished? W hat is the mystical law of coloattraction?

THE ROSICRUCIAN SUPPLY BUREAUROSICRUCIAN PARK. SAN IOSE. CALIFORNIA. U.S.A.



Member of"F UDOS I"

(Federation U,ni-verselle des

Ordres e tSocietes

Ini t ia t iques)

T H E P U R P O S E O F

T H E R O S I C R U C I A N O R D E R The Rosicrucian Order, existing in all civilized lands, is a nonsectarian

fra ternal body of men and women devoted to the inves t igat ion, s tudy, and p ra c ti ca l app li ca ti o n of n a tu ra l an d sp ir it u a l la ws. T he pu rp ose of th e o rganization is to enable all to live in harmony with the creative, constructiveCosmic forces for the a t ta inment of heal th , happiness , and peace . The Orderis internat ional ly known as “AMORC" (an abbrevia t ion), and the AMORCin America and a l l other lands cons t i tutes the only form of Rosicrucianact ivi t ies uni ted in one body for a representa t ion in the internat ional federation . The AMORC does not sell its teaching s. It gives them freely toaffil ia ted m embers togethe r with many othe r benefi ts . Fo r complete information about the benefi ts and advantages of Rosicrucian associa t ion wri tea le t ter to the address below, and ask for the free book The Mastery o f I-ife. A dd ress Scribe S. P. C., in care of

AMORC TEMPLE Rosicrucian Park, San Jose, California, U.S.A.

(Cable Addres s : “A M OR CO")

Supreme Executive for the Jurisdiction o f No rth, Central, and South America, A ustrala sia, and AfricaRalph M. Lewis , F .R.C.—Imperator

D I R E C T O R Y PRINCIPAL AMERICAN BRANCHES OF THE A.M.O.R.C.

The fol lowing are the principal chartered Rosicrucian Lodges and Chapters in the United S ta tes , i tsterr i tories and possess ions. The nam es and add resses of other Am erican Branches will be given uponwri t ten reques t .

IL L INOISCALIFORNIA Long Beach:*

Abdiel Lodg e. 2455 A tlantic Ave. Rex B. Ba rr.M aster; Ethy l I. Rom ans. Sec. Sessions everyFri., 8 p.m.

Los Angeles:*Hermes Lodge, 148 N. Gramercy Place. Tel.GL adstone 1230. Ben F. Gename. M aster: M yrle New man . Sec . L ib ra ry open 2 p. m . to 5 p.m .;7 p.m. to 10 p.m. Review class es Mon. thr ou ghFri. Sessions every Sun., 3 p.m.

Oakland :*Oakland Lodge, Office and Library—610 16th St.,Tel. H Iga te 4-5996. L. E. Blan chard, M aster;Helen D. Papp ageo rge, Sec. Lib rary open Mon.,Wed.. Fri. afternoons; Mon.. Tues. . Thurs. , Fri.evenings. Sessions 1st and 3rd Wed., 8 p.m., atSciots Hall. 5117 E. 14th St.

Pasadena:

Akhnaton Chapter, Altadena Masonic Temple.Geneva O. Besto n. Sec. Sessio ns 2nd and 4thTues., 8 p.m.

S a cra m en to :Clement B. Le Brun Chapter. 2130 “L” St. PeterJosse rand , M aster; M argare t S. Irw in, Sec. Sessions 2nd and 4th Wed., 8 p.m.

S a n D ieg o :

San Diego Chapter. Sunset Hall. 3911 Kansas St.Mrs. Vesta Dowell. Master, 1036 Edgemont, Tel.F-4598; Mrs. Nell D. Joh nso n. Sec. Sessio ns 1st.2nd, and 4th Thurs. , 8 p.m.

San Francisco:*

Francis Bacon Lodge, 1957 Chestnut St. , Tel.TU-5-6340. H ans Kram er, Maste r; Jessie H.Ro bbin s. Sec., Tel. PR-5-8526. Session s for allmembers every Mon., 8 p.m., for review classes

ph one se cre ta ry.

COLORADO

Denver:

Den ver Chap ter, 1009 17th St. H ays L. Livin gston, Master; E. J. Lewis. Sec., 405 E. & C. Bldg.Sessions every Fri. , 8 p.m.

DISTRICT OF COLUMBIA W a s h i n g t o n :

Thomas Jefferson Chapter, 1322 Vermont Ave.Prue Yarbrough, Master; Mrs . Minnie PearlStough, Sec., 1437 Rhode Island Ave., N.W.Sessions every Fri. , 8 p.m.

FLORIDAM ia m i :

Miami Chapter, Biscayne Temple, 120 N.W. 15thAve. J . Coker And erson, Ma ster; Flo rence M.Fran cois, Sec., 2787 S.W. 33rd Ave. Session severy Sun.. 8 p.m.

Chicag o :* N e fe rt it i Lodg e. 2539 N. K ed zi e Ave.. Te l. E verglad e 4-8627. G eorge L. Ah lborn , Maste r; EileenShirey, Sec. L ibra ry open dailv. 1 to 5 p.m. and7:30 to 10 p.m .; Su n.. 2 to 5:30 p.m. only. Sessions every Tues. and Thurs. , 8 p.m.

IN D IA N ASouth Bend:Sou th Bend Chap ter. 207% S. Main St. Mrs.Irene Newsome. Master: Amelia Nve?-s, Sec..1031 W. Du bai 1 Ave. Session s every Sun., 7 p.m.In d ia n a p o l i s :Ind ian ap olis Cha pter . 2615JA E. 10th St. H ar ryA. Milburn, Master: Oscar R. Small, Sec.. 849 E.Mo rris St. Sessions every Fri. , 8:15 p.m.

MARYLAND Baltim ore :*John O'Donnell Lodge. 100 W. Saratoga St.Clifford F. Van Wagner. Master; Eugene W.Spen cer. Sec.. 7 E. Eag er St. Session s 1st and3rd Wed., 8:15 p.m.

MASSACHUSETTS Bosto n :*Joh ann es Kelpius Lodge. 284 Ma rlboro St. FelixGreg ory, M aster: Carl G. Sandin. Sec. Sessionsevery Sun. and Wed., 7:30 p.m.

MICHIGAN Detro it :•Theb es Lodge. 616 W. Han cock Ave. Elias Syria.Master, 1478 Hanford. Lincoln Park 25. Mich.;Inez M. D yste r, Sec.. Tel. Re dfo rd 4180. Sessions every Tues. , 8:15 p.m.

MINNESOTA M in n ea p o li s :Essene Chapter, Traflcante Accordion SchoolAu d., 41 So. 8th St. Sylvan Seve rtsen, M aster ;De lia Coose, Sec., 2016 Em ers on Ave. So. Se ssions 2nd and 4th Sun., 3 p.m.

M IS S O U R I St. Louis:*Thutmose Lodge, George Washington Hotel , 600

N. K in g.sbig hw ay Bl vd . R o y L e s te r W al ls , M as ter; Earl Tidrow, Jr. , Sec. , 7918 KingsburyBlvd. , Clayton, Mo. Sessions every Tu es. , 8 p.m.

N E W J E R S E Y N ew a rk :H. Spencer Lewis Chapter, 29 Jam es St. F. P.Vander Meulen, Master: Louis M. Spatz, Sec. ,128 Ch estnut St. , Ru ther for d, N. J . Sessionsevery Mon., 8:30 p.m.

N E W Y O R K B u f fa lo :Rama Chapter, 225 Delaware Ave. , Room 9.Hans Hendrichs. Master; Carolyn A. Wood, Sec. ,23 Terra ce. Sessions every W ed., 7:30 p.m.



New York City:* Ne w Yor k City Lod ge . 250 W. 57 th St . MichaelKohanow, Jr. . Master: Florence E. Grabow, Sec.Sessions Wed., 8:15 p.m. and Sun., 3:00 p.m.Library open week days and Sun. , 1 to 8 p .m.Booker T. Washington Chapter, 69 W. 125th St..Room 63. M rs. Alice Ed w ard s. Ma ster; DavidW aldro n, Sec.. 1449 5th Ave. Session s everySun., 8 p.m.

OHIOCincinnat i :Cincinnati Chapter, 204 Hazen Bldg. . 9 th andMain St. Vada E. Fishe r, M aster; B ert ha A b

bo tt . Sec . Se ss io ns eve ry W ed . an d F r i. , 7:30 p.m.D a y t o n :Elbert Hu bbard C hapter. 56 East 4th St. GilbertR. Titsch. Master: Mary Turner. Sec., 436 Holt

St. Sessio ns every Wed., 8 p.m.T ol ed o :Michael Faraday Chapter, Roi Davis Bldg. . 3rdFI.. 905 Jeffe rson Ave. Mrs. M arie A. Sande rs.Master: Hazel Schramm. Sec.. 1514 Freeman St.Sessions every Tliurs. . 8 :30 p.m.

OREGONPort land :*Po rtla nd Ro se Lodge. 2712 S. E. Salmon. FloydK. Riley. Master: D orothy Hall. Sec. Sessionsevery Wed. . 8 p.m., and Sun.. 7 p.m.

PENNSYLVANIA Philadelphia :*Benjamin Franklin Lodge. 1303 Girard Ave.Rudolph J. Klug, Master: Fred A. Thomas. Sec. .2706 W. Allegh eny Ave. Sessio ns every Sun..7:30 p.m. Tem ple and libra ry open Tues . , Th urs. ,7-10 p.m.Pittsburgh :*The First Pennsylvania Lodge. 615 W. DiamondSt. , No rth Side. Eldon Nichols, Ma ster: AmeliaM. Kom arc, Sec. Session s Wed. and Sun.. 8 p.m.

TEXASD a lla s: -Lone Star Chapter, Mercantile Bank Auditorium.Mrs. Helen D. Goad. Master; L. T. Cameron,Sec. Sessio ns 1st Tue s. and 3rd Wed .. 8 p.m.Kl Paso:El Am arna Chapter. 519 North Sa jita Fe. Law rence Franco, Master, 4101 Alameda Ave.: Mrs.Oba ldo Garcia. Sec. Sessio ns 1st and 3rd Sun.,2 p.m.Fort Worth:Fo ri W orth C hapte r, 512 W. 4th St. Moses M.Alfrey. Ma ster; M arjorie P. Doty, Sec. Sessionsevery Fri.. 8 p.m.H ou s t on :Ho uston C hap ter. 1320 Ru sk Ave. W. C. Pu tne y.

M aste r; A lyce M. La Rue. Sec., 2010 LeelandAve. Session s every Fri.. 7:30 p.m.

UTAHSalt Lake City:Salt Lake City Chapter. 211 Hopper Bldg.. 23E. 1st South. Stanley F. Leonard. M aster; Douglas Burg ess . Sec., 866 S. 8th W. Session s everyTh urs .. 8:15 p.m. L ibr ary open daily excep’tSun., 10 a.m. to 7 p.m.

WASHINGTON Sea ttle :*Michael Maier Lodge. W intonia Ho tel. 1431 Minor.H. F. Mack. Ma ster: E. M. Sha nafe lt. Sec. Sessions every Fri. , 8 p .m. Lib rary open Tues. ,Thurs., Sat.. 1-4 p.m.; Wed. and Fri., 7-9 p.m.

WISCONSIN M i l w au k ee :K arn ak C hap ter, 3431 W. Lisbon Ave.. Room 8.C. W. Schmid. Master: Marilyn Buben. Sec.Sessions every Mon.. 8:15 p.m.

Principal Canadian Branches and Fore ign Jur i sd ic t ions

The addresses o f o ther fo reign Grand Lodges , o r the names and addresses o f thei r rep resen tat ives , wi l l be gi ve n up on re quest.

AUSTRALIA

Sydney , N.S .W. :Sydney Chapter. I.O.O.F. Bldg.. 100 Clarence St.Sessions 1st. 3rd. and 5th Saturday afternoons.Melbourne, Victoria:M elbourne Chapter, 25 Rus sell St. StephenLands, Master; Olive Oroah Cox. Sec., 179 Rath-mines Rd. , Hawthorn, EE3, Viet. , Aust.

BRAZILS a o P a u l o :Sao Paulo Chapter. Rua Tab atin gu era 165. Dr.H. de Pau la Franca, Master : George Craig Smith ,Sec., Caixa Po sta l 4633. Sess ions 2nd and 4thSat., 8:30 p.m.

CANADA

Montreal, P.Q.: M ount R oya l Chap ter . The Lodge Room, V ictor ia Hal l , W estmoun t . Al lan Nickerson . Master ;David Reid, Sec.. 4201 Lafontaine St., Apt. 5.Sessions 1st and 3rd Thurs. , 8 p .m.Toronto, Ontario:Toronto Chapter. Sons of England Hall, 58 Richmond St.. East. K. V. Harrold, M aster; Jea n W.Campbell, Sec. , 94 Highhourne Rd. Sess ions every Mon., 8:15 p.m.Vancouver, B.C.:*Vancouve r Lodge, 878 Ho rnby St. Dennis Cri-toph, Master. Tel. KE-2615-Y: Lettie C. Fleet.Sec.. 1142 H arw ood St.. Tel. MA-3208. Se ssio nsevery Mon. throug h Fri. Lodge open. 7:30 p.m.Victoria. B.C.:*Victoria Lodge, 725 Cou rtney St. J. V. Kent-Fawkes. Master; R. Gibson, Sec.. 141 Montreal St.W'indsor, Ont.:W ind sor Chap ter. 808 Marion Ave. W illiam G.Wilson, M aste r: Ge orge H. Brook. Sec., 2089Argyle Ct. Sessions every W ed. , 8:15 p.m.W'innipeg. Man.:

Charles Dana Dean Chapter. T.O.O.B'. Temple.293 Ke nnedy St. John A. Sunde. Master: W illiam M. Glanvill, Sec., 180 Arn old Ave. Session s1st and 3rd Thurs. , 7 :45 p.m.

DENMARK AND NORWAY Copenhagen:*The AMORC Grand Lodge o f Denmark and Norway . A rthur Sundst rup , Grand Master ; Car liAndersen, S.R.C., Gr. Sec., Manogade 13, Strand.

• ( In i t ia t ions are perfo rmed . )

EGYPTCairo:Am enhotep Grand L odge. Salim C. Saad, GrandM as te r, 1 K as r -E l -N i l S t.

ENGLANDThe AMORC Grand Lodge of Great Britain .Raymund Andrea. F.R.C. . Gr. Master, 34 Bays-water Ave, , Westbury Park . Br is to l 6 .L o n d o n :London Chapter. Dr. Wm. Mellor, Master: Richard Lake, Sec. , 38 Cranbrook Rise, Ilford, Essex.

FRANCEMile. Jeanne Guesdon. Sec. . 56 Rue Gambetta,Villeneuve Sainte Georges (Seine & Oise).

HOLLANDAmsterdam :*De Rozekru isers Orde. Groo t-Loge der Neder lan -den. J. Coops, F.R.C. , Gr. Master. Hunz°s»raat141: H. F. Pot, Gr. Sec. . Molenbeekstraat 23.

ITALY R o m e :Italian G rand Lodge of AMORC. Du nstano Can-cellieri. Gr. Master, via Lago di Lesina 27.

MEXICOMexico, D .F. :*QuetzalcoatJ Lodg e. Calle de Colombia 24. Sr.Carlos Nunez A.. Master: Sr. Bernardo Lira M.,Sec.. Londres 8. Bis.

N E T H E R L A N D S E A S T I N D I E S Serna ran if, .lava :*Mrs. M. C. Zeydel, Gr. Master-General, Djangli 17.

NEW ZEALAND A u ck l an d :Auckland Chanter. Victoria Arcade, Room 317.Eric C. Franklin. Master. 55 Speight Rd.. Kehi-raar am a. E. 1: Joh n O. And erson. Sec. Sessionseverv Mon.. 8 p.m.

S W E D E N Malino :*Grand Lodge "R osenk orset . ” Alb in Ro imer , Gr .Master. Box 30, Skalderviken; Inez Akesson.

Sec., Vastergatan 55, Malmo.S W I T Z E R L A N D Lausanne :*AMORC Gran d Lodge , 21 Ave. Da pples. Dr. Ed.Bertholet. F.R.C., Gr. Master. 11 Ave. GeneralGuisan.

VENEZUELA Caracas :Alden C hap ter. Vel&zquez a Mise ria. 19. Sra.Pilar de Carrizales, Master; Sra. Carmen S. Salazar. Sec.. Calle Cuart a 2, Be llavista . Session s 1stand 3rd Fri. , 6 p .m.

Latin-Amencan DivisionArmando Font De La Jara, F.R.C., Deputy Grand Master

Direct inqu ir ies regard ing th is d iv is ion to the Lat in -American Div is ion , Rosicrucian Park , San Jose ,California. U.S.A.

JUNIOR ORDER OF TORCH BKARERSA children’s organization sponsored by the AMORC.For complete in fo rmat ion as to i t s a ims and benef i t s , address Secretary General , Jun io r Order . Rosi

crucian Park. San Jose. California.



The following are but a few of the many books of the RosicrucianLibrary, which are fascinating an d instructive to every reader. For acomplete list and description of all of the books, write for FREECATALOG. Send orders and reque st to address below.

THE TECHNIQUE OF THE MA STER By Raymund Andrea, K. R. C.A guide to inner unfoldment. This book converts the intangible w hispers ofself into forceful actions that bring real joys and accomplishments in life. Price,

po stpa id , $2.00.

GLA ND S— Our Invisible Guard ians By M. W. Kapp, M. D.Do you realize that minute organic substances—glands—often cause yourweak nesses and your strong points? They fashion your charac ter and influenceyour personality. Each glandu lar excess or deficiency produces a glandulartype—a distinct kind of personality. Learn what your gland ula r personality is.Illustrated. Price postpa id, $1.80.

ROSICRUCIAN QUESTIONS and ANSWERS withComplete History of the Order By H. Spencer Lewis . Ph. D.

The first complete a uthentic history of the Rosicrucian Order. The book outlines answers to hundreds of questions dealing with the history, teachings, bene fit s an d pu rp os es of th e Ro sic ruc ian Or de r. This is a rom an tic bu t tru etale of the seeke r's que st for light. Price, postpaid , $2.50.

THE MY STIC AL LIFE OF JESUS By H. Spencer Lewis. Ph. D.The real Jesus reve aled at last! Here are the facts relating to the Imma culateConception, the birth, crucifixion, resurrection, and ascension that will astoundand inspire you. Beautifully bound. Price, postpaid, $2.50.

THE WORD WE NT FORTH By Laura DeWitt James, B. A.The mystery of voice attuneme nt. Explains how your emotions can be influenced by the effect your spee ch has on a certain important gland. Price,

po stpa id , $1.10.

THE TECHN IQUE OF THE DISCIPLE By Raymund Andrea, K. R. C.The path tha t the masters trod! A modern description of the ancient esoteric pa th to sp ir itua l illum ina tio n trod by the m as te rs and avat ars of yo re. Re veal smethods for obtainin g the gre at light. Price, postpaid, $2.15.

THE BOOK OF JASHER

Rosicrucian Digest, April 1949

Documents

Transcript of Rosicrucian Digest, April 1949