Rosicrucian Digest, February 1947

8/13/2019 Rosicrucian Digest, February 1947

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ROSICRUCIANDIGESTF E B R U A R Y , 1947 - 25c per copy

M y ltic iA s n • A n t • S c ie n c e



*7 h a

M o s i U u L

t f - e a t u A e

Made of Egyptian clay,finished in antique bronze,size six (6) inches inheight and length, executed by a renowned Rosi-crucian sculptor.

Price $2.75 eachThis p r ice inc ludes

post age.

9 + ic e + v ie fe u A n e s i

IN THE temples of yore, under starlit skies, kneeling and swaying to a rhythmic chant, the mystics offered their prayers to

unseen Cosmic hosts, while in their midst a silver wisp of frankincense swirled upward to the heavens above. No mystical ordevout ceremony was complete without its elaborate, ornamentedincense burne r containing scented resin or aromatic gum. Theburning of incense was no fantastic superstition or weird rite,but the symbol of man's attunement in prayer and meditationwith the great Cosmic consciousness. By inhaling its fragrance,man, while listening to the harmony of the chant, and with eyesclosed to all worldly scenes, would have his sense of smell captured and be raised to a complete state of ecstasy. Thus, for themoment, his consciousness, being free from distracting sensations,could soar on high into the Cosmic realm as did the wisps ofcurling smoke from the burner before him. Throughout the centuries in the mystery and secret schools, the grottoes and cloisters,beautiful symbolic incense burners have ever been used.

For Rosicrucians, we have designed one embodying the beautiful spiritual significance of the salutation to the dawn of Am-enhotep IV, so loved by all members of AMORC. The face is anexact copy of the sculptured head found in the ruins of histemple at Tel-el-Amarna. The arms are folded in Rosicrucian

supplication. Its symbolism, the sun disc and crux ansata(looped cross), has a special significance to all Rosicrucians.It is made of Egyptian clay and is beautifully finished in antiquebronze. It is a useful and beautiful accessory. ADD IT TOYOUR SANCTUM. _________________

R O S I C R U C I A N S U P P LY B U R E A US A N J O S E , C A L I F O R N I A . U . S . A .

T H E 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 N T



COPENHAGEN CONFERENCEAbove are shown the off icers of the Grand Lodge of AMORC of the Jurisdict ion of Denmark and Norway, meeting

with th e Imp erator of AMOR C in Copenhagen. This conference, held last summer, was for the purpose of mapp ing theexpansion of the Order 's act ivi t ies in those countries. A general assembly of al l Rosicrucians in the beautiful CopenhagenTemp le fol lowed the executive session. From left to l ight , there are: Imperator. Ralph M. Lewis: Grand Secretary.Garl i Andersen; Deputy Grand Master. Raj Falck-Rasmussen: Grand Master. Arthur Sundstrup; and Councilors . Fraterand Soror Larsen. ( A M O R C P h o t o )



The Mysterious Influence In Th e Air You B rea the!

T h e SOUL OF THE UNIVERSE is in the air youbreathe. Deposited in your blood with each inhalation you take—is the intelligence that directs thecourse of the planets through the mist)’ reaches ofspace, and the strange phenomenon of life itself.

What is it that causes your heart to beat, yourlungs to expand and contract? What mind directsthe cells of your being, each in their purpose some

to create bone, others tissue and hair? Whatcon

sciousness pervades these vibratory globules o f life andgives them awareness of their Cosmic function?

Are you one of the millions who have lookedbeyond yourself for some external Divine Power oragency? Have you searched in vain for some outersign or word of Divine assurance when in doubtor in need? Now learn of the unsuspected power thatexists in every simple breath —and that becomes

pa rt o f you. The ancient Egyptians believed that theessence of life was borne on the wings of the air.

The Bible proclaims that with the first breath man

becomes not just an animated being- but a "living so ul" Try this experiment, and proveaVi tal Life Forceexists in the air. When you are in pain or despondent take a deep breath. Hold it as long as comfortable—then notice the momentary relief.

T h i s A m a z i n g F r e e B oo k Would you seriously like to know how to draw upon thisIntelligence o f the Cosm ic,with which the air is permeated?

You can use it to awaken the creative powers of your mind,and for making life an experience of achievement. Use thecoupon below for a tree copy ot th e bo ok, "Th e Masteryof Life." It tells ho w in t he privacy of your h ome you may learn to use these simple, useful, natura l laws.

r ------------------- U S E T H I S G I F T C O U P O N ------------------- - Ii Scr ibe S. P. C. Th e Rosicrucians (AM OR C) t1 Rosicrucian Park. San lose , Cal i fornia 1 1l I am since rely inter ested in learning ho w to use the myste- i r ious inf luences o f the u niverse in the b et terment o f my l ife .1 Please send me a f ree copy of the boo k,"T he Mastery of I . ife."

I i1 N A M E _____________________________________I i[ A D D R E S S ____________________________________________ -______ [i Rosic rucia ns ar e N O T a religiou s or ga niz ati on I

THE R O S I C R U C I A N S (AMOR C) SA N JOSE, CALIFO RNIA, U. S. A.



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ROSICRUCIAN DIGESTC O V E R S T H E W O R L D

T H E O F F I C I A L I N T E R N A T I O N A L R O S I C R U C I A N M A G A

Z I N E O F T H E W O R L D - W I D E R O S I C R U C I A N O R D E R

February, 1947

C o p e n h a g e n C o n f e r e n c e ( F r o n t i s p i e c e ).................................

Thought of the Month: M i s si o n t o E u r op e — P a r t F iv e .

S pa ti al E x p l o r a t i o n .................................................................................

Looking A h e a d ........................................................................................

The Rac e P r o b l e m .................................................................................

C a t h e d r a l C o n t a c t s : Ti m e T h a t H a s P a s s e d ..........................

T he E xp re ss io n o f I n i t i a t i o n .............................................................

A Rosicrucian Interpreta t ion of the First Cha pter,Book o f G e n e s i s ..........................................................................

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

The Triumph of Life ..........................................................................

From My N o t e s ........................................................................................

Sanctum Musings: T he S p i r i tu a l D e v e l o p m e n t o f M a n k i n d

The Celest ia l Tower ( I l l u s t r a t i o n ) .....................................................

Subscr ipt ion to the Rosicrucian Digest , Three Dol lars per year. Singlecopies twenty-f ive cents .

Entered as Second Class M at te r a t the Post Of f ice a t San Jose, C al ifornia, u nder Section 1103 of the U . S. Postal A ct o f Oc t. 3, 1917.

Changes of address must reach us by the tenth of the month precedingdate of i ssue .

Sta tements made in th is publ ica t ion are not the off ic ia l express ions ofthe organizat ion or i t s off icers unless s ta ted to be off ic ia l communicat ions .

Published Monthly by the Supreme Council of

T HE R O S I C R U C I A N O R D ER — A M O R CR O S I C R U C I A N PA RK S A N J OS E , C A L I F O R N I A

EDITOR: Frances Vejtasa

C o p y r i g h t , 1947, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C . A ll r i g h t s r e s e r v e d.



T h e Rosic rucian Dig est February1947

THE

THOUGHT OF THE MONTHM I S S I O N T O E U R O P E

By THE IMPERATOR

This article is the fifth of a series written by the Im.perat.or and constituting a reporton the current status of the Rosicrucian Order and the Esoteric Societies in Europe.Having recent ly re turned from an ai r journey to several of the pr incipal countr ies in

Europe. 1mperator Ralph M. Lewis comments on the prevailing economic and politicalconditions there—the results of his observations and experiences. — E d i t o r

I’ART FIVE

UK war had left unalteredthe proverbial cleanlinessof the Dutch people. Notwithstanding the privations and the long yearsof being beneath the heelof the Nazi forces of oc-c u p a t i o n , th e ci t ie s,farms, and fields had a

scrubbed appea rance. The time, however. was yet too short to eliminate allthe telltale ma rks of destruction. Thegreater damage was pr incipally concentrated along the railways and airfields.11 ere and there in appro aching Am sterdam. we saw silhouetted against the skvsingle walls of what were once factoriesor large industrial plants. M any of therailroad bridges on the main lines weresi ill un rep aire d and we re seriouslyham perin g transporta tion. In fact,

through-rail transportation to Denmarkwas at the time still impossible. Alwaysin the vicinity of the industrial targets,heavily bombed from the air, were desolate blocks of torn and shattered homes.The glassless windows, stal ing out from

roofless and twisted structures, weremorbid reminders of the sightless eyesof corpses on a battlefield.

The Grand Lodge of the Netherlandsis situa ted in .Amsterdam. Its officershad made arrangements in advance ofour arrival. Th e first session would

consist of a conference with the officersof the Order in the home of FraterCoops, Grand Master of the A.M.O.R.C.of the Ne therlan ds. F rat er Jan Coopsis a mild-mannered man. In appe arance he seems to he continuously preoccupied as though dwelling in a realmof abstraction. In a few minutes' conversation with him, however, one isimpressed with his complete regard forand a grasp of the administrative mailers of the Order in his country . Infact, in him is centered the spirit ofdevotion to the spiritual concepts of theRosicrucian Order, the courage to expand them, and the expedient viewpoint necessary to meet the materialproblems.

On the second floor of his modesthome, Frater Coops has set aside onelarge room to serve the purpose of atemp le-sanc tum. As closely as its areaand his resources would permit, he hadsimply and inexpensively appointed itto conform to the arrangement of aRosicrucian lodge temple, as describedin the M anual of the Order. It was inthis sanctuary in Holland that we firstofficially convened. Though the templewas small, there was a strict adherenceto the beloved traditional rites and rituals of the Order. Eac h officer, althoughable to perambulate only a few feet inany direction, did so with the dignity



and poise of one officiating in a spacioustemple. All physical inconveniences,such as congestion and the consequentheat of an evening in midsummer,seemed to vanish under the aegis ofthe beautiful spiritual devotion of allpresent. This place was not m erely ameeting-room to these people. It wasnot an occasion for a night out or theroutine procedure of attending a sessionof a lodge with which they nad affiliated. To the m it was a Mecca of peace;it was a sanctuary in which they couldtake refuge from a world of confusion.Here they could reorient themselves,know themselves, and find idealism andincentive to combat the turmoil prevailing in their individual lives. Withinthese simple walls were enshrined sym

bols of all those things for which tothem life had mea ning and value. Attendance at such convocations meantthe reviving of the hope for a futurewhich would reflect the nobler qualitiesof hum an nature.

Frater Coops had dared to maintainthis temple-sanctum in his own home,even when interdictions against esotericorders had been issued by the Naziauthorities. M any times he had peeredout of the w indow down to the street tosee Gestapo and SS officers entering

each house in turn in a search for allyoung men who, when found, wereseized and incarcerated in barges onthe canals. As man y as two hundredmen were confined, in an area as smallas ten feet square, for days withoutproper ventilation or sanitary facilitiesand with little or no food or water.Some would go mad and many woulddie. T he ir bodies were th en cast overboard. T he stronger prisoners, who survived, were shipped to Germany asslave labor. On one occasion, wh en theGestapo were approaching his home, a

young son of Frater Coops was present.It would have been useless to attemptto conceal the lad. Instead , F ra te r Coopsretired alone to his sanctum and there,he said, he applied the principles hehad long taught and in which he hadsuch faith. To the ama zem ent of theother members of his household, theGestapo officers hesitated at the doorof his home and then marched by andup the street without even at temptingentry.

After the formal and impressive ritual, all officers and delegates then had aninformal discussion in the living quarters on the first floor of the home. Th ediscussion "was with respect to the future of the A.M.O.R.C. in the Netherlands. Extensive plans were made. Frater Coops has, as his immediate aides,Frater H. F. Pot , Grand Secretary, andSoror Y. M. P. Va n Olst-Snel, Gra ndTreasurer. Fra ter Pot is a keen andaggressive business m an. Fie is everalert to every method and means ofextending the Rosicrucian Order in hiscountry. Fie feels th at every m odemfacility for the dissemination of theteachings should be employed. In allof his administrative affairs, he hasmanifested the utmost efficacy in co

operation and in effective correspondence. W hatev er is entrusted to him asa duty is quickly and quietly executedby him. Notw ithstanding his administrative efficiency, he has a profoundphilosophical concept of the teachingsand an excellent comprehension of theiresoteric principles. Soror V an Olst-Snel,as Grand Treasurer, likewise displaysthat equilibrium of esoteric and administrative qualities necessary for anofficer of the Order. Th e three makean executive Rosicrucian trinity uponwhich the future of the A.M.O.R.C. inthe Netherlands will be made secure.

E x p e r i e n c e s i n P r i s o n C u m p s

It was a privilege to meet, upon thisoccasion, some fratres and sorores whohad just recently arr ived from theDutch East Indies, being members oftha t jurisdiction. Th ey still showed indications of former malnutrition andthe severe physical abuse to which theyhad been subjected in Japanese concentrat ion camps. Th ey had returned toHolland as soon after their liberation

as transpo rtation would permit. Th eywere seeking to restore their health,though, in some instances, this seemeddoubtful from their emaciated appearance. Several had been confined in theovercrowded, filthy Japanese camps foryears. Th ey told of their experiences,while staring with vacuous eyes, perhaps seeing vividly in memory everyhorro r of the past. Week af ter week,they had to subsist on nothing morethan a few grams of wet rice daily,which, because of being famished, they



The Rosicrucian Digest February1 9 4 7

devour ed like caged wild beasts. Illnessand absolute exhaustion were met bytheir captors with lashes and blows.Th e women, especially the D utch whitewomen, were humiliated by being compelled to perform tasks of the mostgrueling manual labor, to which theywere unaccustomed. Th e wives of thecultured citizenry were compelled towork in hardwood forests, felling trees,and at tempting to drag them from theforests, until they fell unconscious orwere so seriously injured by the strainas to be unable to rise. Th ey w ere compelled to do this work, or try to, beforethe natives who were formerly in theiremploy. Th e motive of the Japanesewas to incite race hatred by discreditingthe whites before the Indonesians. Th eaftereffects of this indoctrination is tobe found in some of the acts of the unthinking indigenous citizens, as indicated in the riots immediately followingthe liberation of the Dutch East Indies.

One fra ter from Java, thin andstooped, but fired with the enthusiasmof his experiences, told how he andothers had practiced the Rosicrucianhealing principles in a concentrationcamp to save the lives of several of theinmates. Th ey began by relieving thepain of their fellow prisoners and giving treatments that obviously prolongedthe lives of several. One prison er wasa medical doctor. Observing the ir accomplishments and learning of theirexceptional knowledge (for laymen) ofthe human body, he begged them toassist him and for weeks they and thisone physician formed a therapeuticunit. T he y labored to alleviate, as bestthey could with their paucity of materials, the suffering of their fellows.The frater proudly related that someof their patients, not knowing just whathad been accomplished, considered theresults miraculous, and that they havesince their liberation become membersof the Order.

T h e G u a r d i a n a t S e m a r a n g

On the beautiful tropical island ofJava, at Semarang, the fratres andsorores of the Dutch East Indies hadbuilt a beautiful temple in the midstof an inspiring setting of nature. Fromnumerous islands of the jurisdiction,members traveled to Semarang to convene there and participate in the enlighten ing ceremonies. T he effect of

the invasion, with its accompanyingdecimation, compelled cessation of activities at the temple. One soror, anofficer of the temple, insisted upon remaining at the premises which to herwere a sacred precinct to be guarded.Although all activities were deserted,she cared for the temple and ancillarybuilding s as best she could. T he firstJapanese troops which came were of ahigher intellectual and moral level. Sheconvinced them of the sanctity of theedifice by cleverly drawing a parallelbetween it and their ov\m Buddhist temples at home. She invited the Buddhistpriests who accompanied these troopsto use the temple, which they did withreverence. This undoubtedly sparedthe quarters from destruction. Later

troops were of a lower mental andmoral station and had no respect forthe property and did considerable damage. She remained on, her personalsecurity, of course, being in constant

jeopa rd y.

One of the fratres took the records ofthe Dutch East Indian jurisdiction andmany of its liturgies in manuscriptform, carefully wrapped in waterproofpaper, and cast them in a block of cement resembling the foundation stonesof a nearby industrial building. He

then so placed the stone that it lookedlike par t of the foundation. Because ofthat ingenious arrangement, much valuable matter was preserved from theholocaust of the invasion.

This was the day of the general convocation for all Rosicrucian membersin Holland! It was to be held in theMasonic Tem ple in Am sterdam. Fromour hotel to the temple was but a shortwalk. Th e long summ er day was coming to a close as we set out, accompanied by Fra ter Pot. W e crossed a littlebridge over one of the canals whichform a network of waterways throughout the little lowland country. Thequiescence of the water, the shimmering spectrum of the setting sun upon it,brought about a visual harmony thatwas tranqu il and soothing. One feltlike escaping from the harsh realitiesof existence by lying upon the banksand losing his consciousness in thew ate r’s cool depth. W ha t a blessing

(Continued on Page 16)



Spatial ExplorationIts Material and Spiritual Implications

This t imely ar t ic le was specia l ly wri t ten for the R os ic ru ci an D ig e st by Robert L.Farnsworth , Pres ident of the Uni ted Sta tes Rocket Socie ty, Inc . , 469 Duane Street ,Glen El lyn, I l l inois .

—Edi to r

e o f this Society, whohave dedicated ourselvesto the indoctrination ofthe public with the factthat interplanetary exploration is not only possible but inevitable, arevery well aware of thematerial and spiritual im

plications of the coming age of spatial exploration. In other published worksof the Society we have pointed out theobvious truth that in the times to come,interplanetary commerce, colonization,and exploration will loom large as aneconomic function. In toda y’s languageit will be “big business.” In fac t, it willbe the biggest “business” not only onearth, but in the solar system as well.

As today, shipbuilding, motor-car andairplane manufacturing, railroading,and other transportation industries arethe prime movers for all industrial production, so, in the world to come, thefabrication of rockets or o ther modes ofinterspatial movement, will require industrial methods and technology of thehighest oider. As rocket term inals dotthe planets and major satellites of thesolar system, so atom-powered industrywill mainspring a vast revolution in industrial production and in sources of

raw materials to energize the stupendous volume of material constructionrequired for planetary operations.

We believe that from this vast expansion of human energies, burstingfrom age-old earthly boundaries, will

come forth an economic and socialrenaissance. W e anticipate tha t thiswill be felt in all fields of human endeavor: science, music, ait, religion,psychology, geology, astronomy, chemistry, physics, and all other activities ofma n. W e feel that it will be akin to theworlds of Ilenry the Eighth contrastedwith those of the reign of Queen Elizabeth, but on a vaster and more intellectually ramified scale.

W hen the many-t imes-wedded Henrypassed to an eternal kingdom, the medieval age had come to an end. W ith theadven t of Drake, Frobisher, and Morganthe fleets of England, Spain, Portugal,and France pushed the boundaries ofWestern civilization into the depths ofthe Am azon, into the forests of the M ississippi, the civilizations of the GoldenAmericas, the wilds of Australia, andthe far corners of all the Earth . Th eensuing renaissance in art, letters, industry, and political thought has notyet ended. An d it will not end, but will

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merge into the atomic-interplanetaryera.

A t o m i c E n e r g y , t h e K e y

In addressing the Ros icru cian s, Ibelieve that I can leave to your well-educated and fertile imaginations thematerial aspects of the vast changesthat will come about when man, ofall earth’s creatures the most ruthless,plants his heavy-booted heel upon theplanets.

Our Society, composed largely ofamateurs in every field of scientific endeavor, with many noted scientists, research students, and engineers also inour ranks, could—were the proper support forthcoming—put a rocket on theMoon within two years. Th e unfo rtunate development of the rocket as amili tary weapon during the last greatwar has seriously retarded the activityof civilian groups. M uch of ou r prese ntenergies are being spent in our tryingto secure, for civilian rocket enthu siasts,a place in the Army and Navy rocketprogram . Atomic energy is the key tospace travel, and—the Military havethe key. Th e great amoun t of publicityabout the terrors of the atom bombseems to be, more o r less, a smoke screento obscure the real problem in connection with atomic energy. This problem

is — how is it going to be applied? An d—more to the point, the political point — w ho is going to apply it? A ny seriousthought will allow you to figure out foryourself that the obvious essential foratomic energy is to develop cheap electric power.

Electric power at low-cost would result in its flow into every channel ofcommerce and into every home. Inaddition, the few atom plants necessaryfor its production could be easily controlled by the Gove rnme nt. Soundssimple? Th e catch is tha t such a utilization of atomic energy through theelectric utilities would inevitably meangovernme nt control, which w ould mean—public ownership of the utility companies. Now you can begin to see wh ywe read so much about the militaryuses of the atom and so little about itspeacetime development.

T h e M i l i t a r y a n d t h e A t o m

For the reason just mentioned, theUnited States Rocket Society—which

has done more than any other body ofrocket enthusiasts in the world to publicize the idea of interplan etary travel—is now making a great effort to obtain aplace in the military rocket-develop-m ent picture. Th e atom is needed forspace travel. Th e M ilitary has theatom. W e mus t go to the Military. Sofar there has been no other answer tothe problem. W e have tried to interestthe general public in the problem, butthe pub lic is more interested in know inghow soon they will be able to buy a newcar with a small down-payment.

While w e hope that our Society maytake an active role in th e navigation andexploration of space, we also want tofeel that we have contributed a greatpart to the furthering of the interest inthe great objective, so that, no matterwho may first step on the alien ash ofthe Moon, we will have had a part inhis getting there.

T r a v e l t o t h e M o o n

That men will soon reach the Moonis a foregone conclusion. It was rece ntly announced at the University of California, in Los Angeles, by Dr. SamuelHerrick, that a course in “CelestialNav igation” would soon open. Th eterm, of course, means just what it

says! You do not give courses in “Celestial Nav igation” to robot controls. Youdo not give them to rockets with flaresin the head. You give them to men!Only men can stake out claims toEmpire!

I V e i v S p i r i t u a l S t r e n g t h

Yet there is perhaps a sadder, or moremelancholy aspect to this latest strikingoff of material chains and the launchinginto a m yriad of great unknowns. Nothinker can deny that we have madelittle appreciable progress in spirituality. In fact the tenets of a more spiritual life are so untenable when coalesced with the demands of modemliving, that, if they were followed, thewhite race would soon be extinct andthe other peoples of the world wouldonce more lapse into their age-old environmen tal existence— into th at world,where, until the coming of the whiteman, with his mind and his machines,all races and civilizations were whollydependent on the whims of nature.



The great problem of the future is cators live and thrive on half-truthsthe developmen t of the continuous hu- and on phrases. Th ere is a differencema n spirit. Th e intellectual who leaves in t ime on ly between the pyramids of no progeny , and who lives on the toil Egyp t, the circuses of Rome, and theof a wife be ater with seven children, W.P.A . The hope of the race lies in thecontributes nothing to the civilization desire w ithin the individua l to betterof tomorrow. His successors are th e the spiritual lot of himself and thoseseven children. about him. Th e motion pictures, the

Educators of experience admit th at radio, the newspapers, the magazines,the I.Q. of students has declined steadily and un fortu nate ly th e pulpit, give himover a forty-y ear period. Those seg- the same predigested fare. As the min-men ts of the population who create cul- erals ha ve gone from our soil, so thetura l values are not reproducing them- iron has passed from the spirit of ourselves and the nex t great wave of ma- citizens. W e can only hope th at interial prosp erity w ill b ring a shock addition to the great ma terial renais-wave of m oral an d m enta l decadence, sance, to be brou ght about b y spaceThe truth has neve r been so hard to travel, new worlds will bring newfind as today. Demagogues and edu- spiritual strength to Man.

f Looking Ahead Th e necessity of co-operation between scientists in all fields to promote general

scientific progress has been demonstrated with vivid clarity in the past few years.Such co-operation made possible the successful conclusion of the w ar effort. Research today has been classified as 98 per cent organization and 2 per cent genius.Since world progress depends largely upon co-ordination of genius and its products, it is necessary th at co-operation in peace time be established an d m aintained.

Many scientists see the need for hybrid Ph.D.’s who could bridge the gap between physics an d oth er scientific fields. Th ere is a special need to correlate theprogress in the purely scientific field with that in the field of therapeutics to the

end that the progress of the healing profession may be comparable to otherbranches of science.***“R. D. Evans of the Massachusetts Institute of Technology reports that through

medical advances alone, atomic energy has already saved more lives than weresnuffed out at H iroshima an d N agasaki.” (At lan t ic M onth ly, Jan., 1946.)

The possibility of such rapid progress in the field of therapeutics should be anincentive to the best efforts of the professional leaders. Th ink ing— therap eutica lly—is undergoing a change to conform to the “atomic thinking” by the physicistsand oth er scientists. A new basis of trea tm en t is being evolved. Th e average ph ysician has studied disease and its treatment from the standpoint of the cell but, inorder to solve health problems that have resisted solutions by other methods, anew viewpo int is indicated.***

In the M ed ical W orld , December, 1945, from the pen of James T. Clark,

M.D., New York, we read:“My experiences with the use and results of electromagnetic rays, diffused, andin a ppro xima tely cold-ray form, a t first disconcerted me. W hy should applicationof a heatless ray cause the almost cessation of pain and swelling from burns tothe third degree, from sprains, cuts, boils, skin infections, insect bites, and the like.I know all the pet answers but they don’t apply when a short series of treatmentsresult in relief of so many common conditions.”

Sir Isaac New ton once said: “I seem to my self like a little child picking uphere and there a pebble along the shore while the whole ocean of truth lies unexplored before me.” Probab ly at no time in the history of m an has tha t statement been more applicable than at the present time when the light of nuclearphysics is shedding its rays throughout the universe.

—From Electro nic M edical Diges t, May-June, 1946



T h e R osic ru cia n D ig est February1947

The Race Problem B y R a l p h M . L e w i s , F.R .C .

Because of the widespread interest in the race question, this article is being reprintedfrom the December, 1946, issue of The Rosicrucian Forum, a pr ivate magazine c i rculat ing only among members of the Rosicrucian Order (AMORC).

—Edi to r

f i e “ T h o u g h t o f t h eM o n th ” in the November, 1943, issue of the

Ros ic rucian Dig es t hasan article entitled “W hyR acial D i s c r i m i n a t i o nExists.” T ha t article approaches the subject fromboth its anthropological

and its psychological aspects. In it werecounted the most modern theorieswith respect to the origin and distribution of races. W e pointed out th at thepigment, or color, of the skin, the slantof the eye, and other racial characteristics are not indications of either superiority or inferiority, but are theresults of climatic and environmentalinfluences. W e think it advisable, however, to repeat the references to the psychological basis for the belief in racialsuperiority and how it results in theevils which follow it.

Man not only perceives the things ofhis world but he likewise also passes

ju dgm ent on th em. W e pe rceive inthings the various qualities connectedwith ou r senses. Th us, some thingshave spatial qualities, as the three dimensions. Other realities are, for example, just hot or cold, sweet or bitter,and so on for each of the five senses.In addition, however, each thing perceived has a value to ourselves. Ge nerally, this value is of either one or two

kinds. It is pleasa nt or disagreeable.Other words for saying pleasant aregood , fine, and excellent; their opposites are bad and evil. W hen we perceive two objects which are differentfrom each other, it is natural, then, todetermine the value of each in relationto ourselves. W hich do we like thebest? It ma y be upon occasion tha t weshall find both objects agreeable to us.If one thing is, for some reason, closelyassociated with our own being or interests, invariably we will prefer it.Especially is this so, if what is close tous is subject to attack or criticism. Aparent will call her child naughty andseverely reprimand him in private, butwill vociferously resent her neighbor’sdoing so.

This is not a mysterious trait in human nature. It is quite understandable. The instinct of self-preservation, whichis inherent in the ver y order of life andacts for its perseverance, makes itselffelt in all interests related to self. Selfis you. It is the you of yo ur physicalbeing, your habits, your tastes, your interests. Th e more intellectual and me ntally sensitive the person, the more extended, the more all-inclusive becomesthis self. Th e highly culture d and intelligent person is as quickly offendedand made defensive by an attack uponhis nation and his philosophy of life ashe is by an attack upon his physical



person. It is quite natura l, then, thatwe should show a preference—in fact,a deep affection and loyalty—for allthose tilings which are a part of ourextended self. In defen ding the things

of self, we are thus preserving our life’sinterests.The average man is proud, for exam

ple, of his sex and finds reason, to himself at least, to adjudge it superior tothe fem ale sex. Those of the oppositesex often do likewise. Ea ch of us findssome reason to be proud of himselfor of his kind. It is fortunate th at wehave this pride or self-esteem for, as awhole, it is a worthy characteristic bywhich many noble things have beenperpetuated.

The contrast of racial appearancegoes far back into antiquity. In prehistoric times the descendants of theCro-Magnon man, of the great Indo-European people, possibly crossed intoAfrica over a land-bridge by way ofSicily. Th ey must have been surprisedby the Negroid types that confrontedthem as they moved southward. TheNegroes likewise were probably equallyamazed at the difference in appearanceof the invaders. Even amo ng suchprimitive peoples, the psychological factors of racial discrimination must have

asserted themselves. He re were hum anbeings who were different. The re wasa need to attach a value to this difference. One m ust be better since theywere not equal in appearance. W hichwas to be considered as superior? Obviously, the instinct of preservation ofself and its interests would demand thateach would insist that his physiologicaltype was better. Even if certain racialtypes have characteristics which another may envy, this instinctive urgeof self-pride compels one to maintainthat his kind has the greater excellence.

M a n ' s F i g h t f o r h i s E g o

Children a re the best examples of thehabits and conduct of primitive people,for they are as yet uninhibited by conventions. A child will insist to anotherchild that his toy is superior, obviously

ju st beca us e it is hi s possession. Pridein the possessions of self compels theassertion. La ter, to one of his parentshe may admit that the other toy wasbetter than his own, and this admission

is the equiv alent of confiding in himself.Man fights to preserve ego, for it isthepriving force which helps him to surm ou nt obotaeloG an d to endur e t ke-Mships of existence. Des troy

Races have been nurtured in favorable and unfavorable climes. Th e Negrofor centuries was in an unfavorablegeographical and climatic habitat. Theoppressive heat and jungles of Equatorial Africa, for example, made thestruggle for survival one that occupiedthe full time of the indigenous people.Culture thrives only where a livelihoodis easily obtainable and provides thenecessary leisure periods. Consequ ently, civilization advanced more rapidlyin the comparatively temperate regionsof the N ile and the T win Rivers valleys.The white race caught up with and outstripped Negroid culture, but not because of any originally greater intellectwh ich it migh t possess. Civilization increases me ntality. A ma n of an advanced society will be required to ushis mind as much as his hands, if no

more. According to natu ral laws of human genetics, generations of mental'ref inement and intermarriage amongthose of a higher intellectual level greatly increase the average intelligence.Negroes taken by force from EquatorialAfrica, where they were as primitiveas their ancestors of thousands of generations past, and thrust as slaves intoa comparatively higher civilizationwould obviously suffer by contrast. Awhite man, under s imilar circumstances, would likewise appear inferiorto a civilized one. The refore, theNegroes, introduced into slavery inEuropean and American civilizationwere adumbrated by their environmeand ap peare d at a disadvantage. The*were, as any man of any race wouldbe under like conditions, inferior froma cultu ral poin t of view. Th e self-prideand ego of the whites was appeased bythis inferior contrast. It seemed to support the psychologically engenderedidea that the white race was basicallyand anthropologically superior. The

f i t ]



The Rosicrucian Digest February1947

Negro, even then, had a latent andequal sense of pride in his kind, butwas not in a position to assert it.

The Negro has grown up! He is nolonger, racially speaking, a child orprimitive. He has been introduced tomany of the same advantages and opportunities as the wh ite man. Un derthe m ore favorable factors of a civilizedsociety, his intellect, like that of thewhite man, has rapidly matured. Hehas shown in innumerable instancesthat his intellect is equal to that of thewhite man. In fact, m any Negroes have,culturally and intellectually, blossomedout more rapidly under the salutaryeffect of education than has the whitema n. T he Negro’s intellectual equalityhas been more rapidly arrived at thanhas the removal of the traditional beliefin his inferiority.

In m an y sections of the U nited States,belief in the racial inferiority of theNegro dates back to the early days ofslavery and has become a social tradition —a kind of nefarious family tradition. W hite families have passed thismisconception down from generation togenera tion as a kind of heirloom. Th eaverage individual who has acceptedthis conception, without any intimatepersonal knowledge to justify it, cannot

intelligently explain why he persists inbelieving it. Th e fact that his “p appy ,”and his father’s “pappy” before him,believed it shows that its continuanceis a combination of prejudice, ignorance,and sheer “orneriness.”

The intelligent liberal white mansees eveiywhere in the university ancin the professional world an increasingevidence of the Negro’s intellectualequality and will readily admit it. If 'he, the white m an, m ust conform to thepsychological urge of preserving his ego,

let him find gratification in competingfairly w ith the Negro and defeating hi m ,in accomplishment, if he can. To holdanother down so that one may remainon top is certainly very small appeasement of one’s ego.

Today, the Negro is quite consciousof his actual and potential intellectual!/superiority. He knows his race is n o t1inferior but different. H is ego makeshim fight for the preservation of hisself-respect and therein lies the dangerof the moment. Th e white m an must.

and will, make the adjustment of accepting the Negro as an intellectualequa l and, therefore, a social equal. Tomake this adjustment will be painful tothe ego of some wh ite men . It will notforward the Negro’s cause to aggravatethe situation by going to the oppositeextreme. Th e intelligent and observantNegroes themselves admit that some oftheir own race, like the whites, havedisplayed racial arrogance. Being soanxious to show their equality, they,like the whites, have been obnoxious inthe ir conduct. I know of one Negrophysician who is so zealous in promulgating the cause of Negro equality thathe has placed himself in the ridiculousposition of trying to prove that almostall of the renowned ancients wereNegroes.

How far shall this equality go? Merely to advocate equality is not sufficient.It is to draw a tenuous line. W hen werefer to social equality, we mean thatthe Negro in the United States, for example, should have the opportunity ofholding any political or executive officein the governm ent. H e is a citizen, ishe not? W e further mean that heshould be allowed to enter all schools,colleges, and public places to which aw hite is eligible. He should also be

shown every consideration and privilegewhich is extended to the white manhaving like qualifications.

I n t e r m a r r i a g e

Let us face the issue frankly . Doesthis equality extend to intermarriage? If it can be shown, from a physiologicalpoint of view, that interm arriage is notdetrimental to the best inherent characteristics of both races, then, from anethical and moral point of view, to pro-

[hibit intermarriage would not be con

sistent. On the oth er ha nd , biologistsand authorities on ethnology and genetics have not yet determined—or at

(least they are not in agreement—[whether or not miscegenation is harmful to both races. If it is har mf ul, thenboth races, white and Negro, shouldwillingly discourage intermarriage,solely on the basis of its physical disadvantag es. Because this is a moot juestion , th e in te ll ig ent Negro wil l notmak e interm arria ge of the races an issueof equa lity. If he enjoys all other social



that time is slipping—it is as if timeslipped through our fingers and it ishard to real ize tha t another day, month,or ye ar is over. Probab ly the first comprehension of this faster passage of

time is due to our more mature realization that the hopes of youth are falling short of the accomplishments whichwe had anticipated, or for which wehad hoped, and the sudden realizationcomes to us that it is possible that ourgoal may not be attained at all in thislifetime. Th en we try to slow down thedays and years, believing that time itself is the essence of our failure toachieve.

It is sad to contemplate the timepassed as wasted and that there is lesstime ahead to be used constructively.As we grow older we see our lives froma different point of view, and we gainan entirely different perspective. W ereal ize that while the t ime which wehave lived, and which w’e have measured in years , may seem long—andseemed endless while we were livingit—in memory these same years areshort. As we look back thro ugh themedium of memory, the things of littlesignificance, insofar as they had concerned our lives as a whole, do notstand out, and the significant things

which may have taken less time to happen become the major part of our consideration of the past. In m emo ry, then,the years are shortened. We think backthrough our whole past in a few minutes, and we wonder where the timethat seemed to lag has gone.

Memory is the only avenue availableby which we can be admitted into thepast. Once time has gone it is as w ate rthat is frozen—never to be thawedagain. Th e past is crystallized by thepresent, and it stands only in memory,exclusively in our own minds and thatof the history of thought in the recordedwrit ings which may have been preserved. Me ans of atta inin g the past,other than memory, are gone with theindividual’s present moments of whichthe past, present, and future are constituted.

In the use of memory, great thingsand small things assume their true perspective, and oddly enough, what weconsider as important or insignificantin memory may actually be the reverse.

We are judging the past very critically.Memory causes us to analyze not onlywith the point in view of the conditionas it occurred, but in terms of the experiences that have since taken place.

Furthermore, most memories are revealed in the cold light of reason, sincethe emotions that existed at the timeof the occurrence of the incidents cannot readily be re-created. In m emory,therefore, much less exaggeration existsth an in the course of actual living. Inmem ory we see things as they were. Itis natural that we should conclude thatthere are many things we would havedone differently if the situation in thepast could become a situation of thepresent.

While we may see into the pastthrough m emo ry, it is the only window,or eye, by which the soul may lookback. M em ory is not a door throughwhich we can return and enter againinto the processes which had occurred.What we did and what we might havedone are two differen t things. W ish aswe may that we could change past conditions, the fact remains that the pastis as changeless as truth itself—it isfixed. Ne ither God nor m an can alterthe record of what has gone before, andtherefore neither can we re-enter into

the past and attempt such alteration.There is, however, one highly signifi

cant factor in memory—insofar as thepast is considered—and that is, we canuse the past. Since the errors tha t wehave committed, as well as the goodthings that we have accomplished, aresealed in the past, it is obvious that thelessons of the past cannot improve thepast, but these lessons need not bewasted if they are used to improve thepresent and thereby to determine thefuture. A m an who dwells in despair,

with his memories, is only creating amore unsatisfactory past for himself.A man can be sorry if he has made amistake, but a man who does not profitby his er ror is a fool. Regardless of ourpast, the pres ent is still here. W e knowthat the present will not extend indefinitely on forever, but it is here now andif we can use it , judging by the experience of the past, we ca n at least be surethat the new past which we create,whether it be long or short, will bebetter than that which already exists.




MISSION TO EUROPE(Continued from Page 6)

sleep is to man, for it provides thegolden intervals of oblivion!

The Masonic Temple was crowdedto capacity with Rosicrucian members.This was the first gene ral conclave sincethe liberation and we had the privilegeof sharing in it. As I sat upon the platform, awaiting the opportunity of addressing the members, I noted theireager faces. This was a grea t event.They had sacrificed that the Ordermight live and their happiness, that ithad , was evident. Fr ate r Coops, asGra nd Master, briefly reviewed the history of the Order in Holland. He explained how they sought, in recentyears just prior to the war, to patternits functioning after the jurisdiction ofA.M.O.R.C. in Am erica. H e prou dlytold how much of their literature hadbeen the translations of the writings ofour late Imperator, Dr. H. SpencerLewis. He expressed, on behalf of thefratres and sorores of the Netherlands,his gratitude for the help that theA.M.O.R.C. of America had given themin the ir distress. Fie me ntioned thegifts of boxes of clothing and foodwhich had been contributed by theA.M.O.R.C. lodges and chapters andby members, individually, throughoutNorth Am erica. He told how the financial contributions from the Reh abil itat ion Fun d m ade possible by A.M.O.R.C.members of North and South America,was now the means of their resumingactivities. All of the ir printed m aterialhad been destroyed or confiscated but,with these contributions, a transfusionhad been given them and the Rose andCross would again surge forward inHolland . You, who have given to theRehabilitation Fund, would have felt

magnificently repaid, if you could haveseen the response and sheer gratitudeof these fratres and sorores, for yourhelp.

To avoid creating a wrong impression, I m ust not pass by w ithout furth erreference to the Masonic Temple inwhich this general Rosicrucian conclavewas held. Th e edifice itself was nowbu t a shell. T he ou ter walls and roofwere intact but the interior had beenextirpated of all ornamentation andsymbols beloved by Masons. Th e beau

tiful draperies had been ripped fromthe walls. Th e ritualistic stations hadbeen smashed to bits and removed. Anexquisite work of art, the domed ceiling, had been shattered. A completedesecration and demolition of the interior had been accomplished by theNazis, who proclaimed the Masonic andRosicrucian Orders to be “Jewish Capitalistic Societies.” Iron ically enough,the only ornamentation or symbolwhich remained in the temple wasKing Solomon’s seal or the interlacedtriangles, painted high above the N orthstation. To me it seemed to depict thesurvival and glory of the nobler natureof man over his irrational passions andhatred. W e were told that the GrandMaster of the Masons in Holland had

been arrested and held incommunicado after the invasion. No t having beenheard of since, it was presumed th at hehad been murdered, as had been manyothers. M an y other Masons and Rosi-crucians had suffered persecution forwhat they held to be the s u m m u m bonum of humanity.

C o n d i t i o n s i n H o l l a n d

A tremendous transition must comeabout before ordinary tourists can afford to visit Holland for more than a

day or two. Food prices, even by Am erican standards , are enormous. It is notuncommon to pay for an ordinary m ealas high as the equivalent of four and ahalf dollars in A m eric an money, per

pe rs on . The Dutch gulden had beenrevaluated following the liberation, toprev ent inflation. It was at a high levelof exchange in comparison to the devaluated Un ited States dollar. M an y ofthe food commodities, of course, werefrom black market sources and only aportion of the populace could indulgein them. People were not starving m

Holland as we had been led to believein America; that is, the whole populacewas not greatly in need of food, aspropaganda had it. Th e situation wasrapidly improving. The re was a plenitude of fresh fruits and vegetables, although meat was particularly scarce.

The economic situation of Hollandwas still in a precarious condition, forthe rich oil land of the Dutch East Indies was one, if not th e principa l, financial support of the m otherland. Therevolution in the Dutch East Indies



promised to forestall any quick recovery by preventing the importingfrom the islands of a wealth of resources. Th e most common need ofpersons in Holland, as in most countries in Europe, was clothing. T he fewsuits, dresses, shoes, and other articlesof wearing apparel on display in shopswere at exorbitant prices. One fraterproudly displayed a very presentableblue serge suit sent him through thekindness of an A.M.O.R.C. member inAmerica. Even though this suit wasused, it was of a better quality thanthose offered in the stores of Am sterdam .

Dutch resourcefulness will surmountthe po stwar problems, just as it met theimpac t of invasion. Perhaps the principal reason why the Dutch populacesuffered so much at the hands of theirinvaders was their courageous resistance. As a m ilitary force, they weresubmerged at once by the overwhelming might of the Nazi army and airforces. Th e resistance was forced u nderground and the y determined to makethe enemy pay dearly for their seizure.The Nazis attempted to break the spiritof their resistance by the inhumantreatm ent of their victims. An exam pleof this spirit of resistance, as related tome, was a tale about the Phillips Electric Corporation. This corporation isone of the largest manufacturing electrical equipm ent in Europe. Its facilities, I was informed, were immediatelyconfiscated by the Nazis at the outbreakof the war. All radio equipment, except that to be used by the Nazi army,was prohibited. Nevertheless, somehow,in small milk cans delivered by the RedCross to Dutch citizens in concentrationcamps, were minute radio receivers,which had been made, I w’as told, atthe plant of the Phillips Electric Corporat ion. App arently they were provided surreptitiously so that incarcer-ated-resistance members might pick upthe broadcasts from their resistanceassociates on the outside and be prepared to attempt a break for freedomat the right mom ent. Th ere is everyindication that the relief agencies hadno knowledge that the radio receiverswere so concealed and thus they were

not in violation of their internationalcommitments.

The free press of Holland was likewise immediately confiscated by the occupation forces and manned by a Nazistaff. All tru th a bout the progress ofthe war was thus kept from the Dutchcitizenry, while the latter was beingindoctrinated with Nazi propaganda.Suddenly, one night, a group of theunderground, masked and armed withsubmachine guns, which were obtainedthrough Allied sources, seized one ofthe principal newspapers in Amsterdam. Th e Nazi staff was kept at bayand the Dutch underground, at greatrisk to themselves, ran a special editionof the newspaper, giving all the truthabout current events and what the

Allies were doing, and encouraging thepopulace. T he y used the same firstage of the newspaper which the Nazisad printed in order to conceal the in

side contents. Th e papers were thenplaced on the usual distribution truckswhich had been seized and were drivenon this occasion by members of the resistance forces disguised. Th e newspapers were sold at newsstands, thedealers being unaware of what hadbeen done, and reached thousands ofreaders before the N azi Gestapo autho rities discovered the ruse. Th e men whohad seized the press had by this timeescaped.

* * *As the plane taxied down the runw ay

preparatory for our departure to Denmark, we could see the rapid strides theindustrious Dutch people were makingin rehab ilitating the airport. It was thisairport that had been descended uponby Nazi paratroopers escorted by theLuftwaffe in 1939. I remem ber havingheard a broadcast of the invasion, by anAmerican commentator who was on theroof of a building adjoining, since thiswas before America had entered thewar. Steel girders, scintillating in theirnewness, were now reaching upwardfrom out of the rubble. To me thatdepicted Holland as striving for aplace in the sun of the future. Mayshe never again experience the shadowsof the past years in w hich dwell all thehoirors of debased human nature!

(To be continued)

Use today as an eraser to rub out the mistakes of yesterday .— Maude T ay lor

[ 1 7 ]




itftSa&uSi

The Expression of Initiation By J a y R. M c C u l l o u g h , B.S., M.A., F.R.C.

Curator, Rosicrucian Egyptian Museum

Among other attributes, this divinememory has one peculiar power whichserves to promote an interesting andbasic type of hu m an behavior. Fromthe present time back to the dawn ofman-history, we and our brothers, havepracticed hidden and often mysteriousrites, always fundamentally alikethroughout different ages and amongdifferent peoples; rites and rituals w hichhave for their purpose the fulfillmentof the Mystical Initiatory experience.There were, of course, rites designedfor initiations other than mystical. W efind the existence of such social ritualsas those used for the attainment ofsuffrage, or for admittance into certainsocial groups, clans, or economic organizations. In addition, there were the biological rituals concerned with entranceinto puberty, marriage, and other conditions which were part of the growthand development of the bodily organism. Certain elements of these ritualsmay, or may not , have had a mystical

coimotation, but for the purpose of ourpresent consideration we will confineourselves to a study of the religio-mysticritual and its use as an aid toward theatta inm en t of the experience of Mysticalinitiation.

Throughout many lands this ritual-type has served the needs of a h um anitysearching for the completion of its individual and collective natu re. On thestage of every countiy and clime thisritual-type has told the same story.True, the details of the plot have

changed from time to time, the cast hasbeen augmen ted or diminished, and thesurface structure has undergone superficial changes; but, whether used by alone, earnes t, an d sincere seeker in solitary meditation, or by an elaborateretinue of richly robed actors, the elements and symbolism inherent in theritual-type have remained constant.Here, we have been told, is alwaysfound the fourfold structure composedof the Rite of Separation, the Rite ofAdmission, the Rite of Exhibition ofSacred Effects, and the Rite of Re-entry.In the Rite of Separation the Neophyteis made to realize that he is changinghis old order of living and has becomeseparated from the old life for the timebeing. Oftentimes this eleme nt was enacted as a symbolic voluntary death andburial. Th e Rite of Admission is thepsychological peak of the ritual, wherein the age-old goal of redemptionthrough rebirth is depicted in variousways so as to make the Neophy te awarethat he is entering upon a higher plane

the time of birthfrom the Cosmic Wombinto the primitive wateryworld of objective consciousness, man, as weknow him, has carried adivine race-memory, anoften hidden and unconscious urge which, given

impetus by the Vital Life Force, hasserved as one of the guide-stars whichcan be used to attain reintegration, orthe awareness of an at-one-ment, withthe God of man’s innermost being.



of consciousness. T he thir d form, orRite of Exhibition of Sacred Effects,further emphasizes the importance ofthat which is learned in this state ofhigher awareness by using the universal

language of symbolism to instruct theNeop hyte in the higher mysteries. Th elast rite, that of Re-entry, is the necessary one which enacts the return downthe mountain of mystical experience,back again into the physical, profaneworld; there to work for others, to bein the world but not of it. This , in brief,is the structure and theoretical purposebehind that ritualistic tool designed toaid in the mystical initiation.

G o d - M i u n g e r

If such a ritualistic practice, then, hasbeen in constant use in all lands andamong all peoples from the beginningof hum an time, it must be admitted thatit has produced something of value, orsomething which m an considers as valuable, and this, therefore, has causedmankind to continue the practice ofrituals. It has seemed to hav e tendedtoward the satisfaction, in some measure, of a strong human desire, an urgewhich man has voiced objectively andsubjectively, consciously and unconsciously, for as long as he has beenimmersed in matter.

W ha t of this strong hu m an desire,this basic urge of man expressed in som an y ways? Speaking rath er loosely,but advisedly because all of us knowwhat is meant by it, this human desireis expressed by the statement that manis God-hungry. This God-hunger maybe viewed as both th e goal and th e drivewithin the necessity of man’s beingwhich lies at the core-center of his totalbehavior.

We have been shown, in the tradi

tional philosophy of the Rosicrucian Order, that man is dual and possesses adua l consciousness. Up on the surface,but a surface which is blinding by itsappeal to the five senses, man’s objective, ou tward consciousness is concernedwith the phenomena, actions, and reactions of the ph ysical world. It is thena ture of this consciousness to take u ntoitself more and more importance until,like the story of the camel which putits head in the tent and then latercrowded out the rightful occupants, it

desires to usu rp the whole field of beingso that at last it flatly denies, and at thesame time greatly fears, the existenceof the subconscious or inner awareness.

This subconscious awareness, on the

other hand, touches the vast, unknown,psychic realm; touches it from belowthe threshold of objective consciousness.Of the two, the realm of the subjectiveelement is of imm easurably g reater proportions, and might be likened, inanalogy, to the vast submerged portionof an iceberg, greatly outweighing thesmaller area of ice to be seen above thewater line.

From within the subjective part ofman, the Vital Life Force, that divineCosmic energy, surges onward and inward. creatively—yearning for the expression and expansion of divine lifeunto and beyond all horizons. A greatmodern philosopher has spoken of thisforce as “This change, this movementand becoming, this self-creation, call itwhat you will, is the very stuff andreality of our being.”

Objective consciousness, from thestress of physical life in this world, andespecially during modern times, attempts to solve all problems by its relatively weak power. It denies the na tural God-hunger of man, this desire tobecome at peace and harmoniously atone with the highest power from whichCosmic energy is man ifest. Such a n atural desire is a vital need and fulfillsthe larger ego, or self, in its true andcomplete sense. In this physical world,though, material and immaterial obstacles arise, some of which overpowerthe objective, ma terial m an who, unableto cope with them, retreats within himself and is thwarted, afraid to call uponthe Master within and afraid to go onobjectively. Th e voice of the Vital LifeForce, using the analogy of personification, is restricted and dammed up; ittries to call for help as an imprisonedone denied his rightful place in thescheme of things. Th us is brought intoexistence an unbalanced condition, aninadequa te association of natur al, primalGod-hunger with man’s relatively newly-developed objective mental powers.This unfulfilled desire to be a completesoul-personality attuned with God isforced into the background by materialliving and by a one-sided material and




overintellectualized education. Such repression interferes with the natural harmo nium which should exist between thetwo phases of m an ’s being, and callsearnestly for the need to bring the twointo a state of balanced attunement inorder to heal the many ills of a humanity which has no t found itself.

Th e ideal balance is shown strikinglyin the psychological symbol of the in terlaced triangles, a symbol which is a cryfor help from man’s imprisoned divineself. This desire for a un ity of thesmaller self with the greater, this harmonious relation between objective ma nand divine man, has universally beenexpressed to the objective consciousnessin dream symbols, ritualistic symbols,and allegorical myths partaking of asacred nature.

This gives us a clue of one way toattack the problem, for often the h iddenGod-hunger may be satisfied, to agreater o r lesser extent, by establishinga connection between conscious memory—through the useful medium, or tool,of symbolism, ritual, or myth—and thecentral core of our true complete beingwhich is, according to the Rosicrucianand mystical viewpoint, an undividedsegm ent of God.

T h e R i t u a l a s a T o o l

Let us now examine this tool of theritual and attempt to depict some of itsqualities and their psychical implications. This exam ination m ay be considered as a plea for the prop er mysticaluse of the ritual and for the correction of some of the abuses made of theritualistic expression.

The first misuse o f ritual is that ofgushing over it, or else taking it forgranted, as a topic of casual conversation, and an element for spinning fabulous stories of supposed psychic experiences. Th ere are those, fortunately notm a n y but a fe w , sensation lovers whocollect ritual experiences in the samehobbylike manner as those who exhibitan almost professional enjoym ent in attending all weddings and funerals inthe vicinity, regardless of acquaintancewith the main participants involved insuch affairs.

A true ritual is not a spectacle a rranged for the amusement of the spectator or for the gratification of his

yea rning for sensationalism. It is nota magic spell to be used as an object ofsmall talk or as we would discuss a motion picture. Its province is not theportrayal of an idle drama to an audience of idle spectators. T he reason forits very being demands active, livingparticipation by th e Neoph yte, with theelement of the untouched spectator comple tely removed . If it is to fulfill itsmission all participants should be prepared inwardly, both those who enactthe ritual and those who are participating as supplicants. Ap ath y, vanity, loveof the spotlight, and a sacrosanct accentupon the objective symbol or act at theexpense of true mystical and spiritualvalues, are all conditions to be left behind whe n using the ritual method. Ifall who are participating are not doingso within the fullness of the heart, withlove, and a true and not an assumedspirit of humble service to their highestconcept of the Good, if they have notlost themselves in the work they aredoing—if these conditions of inharmonyare at hand—it is far better to have noritual, for its hear t would then be dead.

The next misuse of ritual is the misuse of the word and its confusion withthe term initiation. This misunderstanding is easily explained because

both can be considered as dual characteristics of one experience. Ritual is thephysical, objective, symbolic act whichmay lead to mystic initiation, an initiation which is psychic and which hasto do with states of consciousness or ofawareness. Rituals ma y be given bygroups of men or by ourselves to ourselves, but mystical initiation comesonly by the grace of Cosmic Law andis a pe rs on al inde sc riba ble, div in e, mystical experience.

Ritual the n m ay be conceived as asymbolic, purposeful act, performedthrough the use of objectively knowablesymbols, by one or more persons orpersonalities.

We have said that the ritual is symbolic in natu re. From th e viewpo int ofinstruc tion, ritualistic symbols are tools,teaching agencies, which set the stageand provide the proper atmosphere.Mystically speaking, they are more.They indicate in a simple, universallyrecognized manner the inner desire to




A Rosicrucian Interpretation of the First Chapter, Book of Genesis

By H.

S p e n c e r L e w i s,F. R. C.(From The Mystic Triangle, September, 1927)

n t h e beginning God CONCEIVED the creation of the universe andthe THOUGHT di rec tedthe VIBRATIONS of theSPIRIT into all spacewhich was void.

2—And the Spir i t entered that which was

without Spirit and unto it gave LIFE.

And that which was enlivened waswithout form, without determination,and in ut ter DARKNESS and therecame moisture in all space which waslikewise enlivened by the Spirit .

3—And God commanded that al lmatter be conscious of its existence andknow the Spirit by which it is mademanifest. An d there was created theCosmic Consciousness which was theGREAT LIGHT of the world.

4—And the LIGHT was GOOD; forit dispelled much DARKNESS and revealed the manifestatio ns of God. Andthat which was not i l luminated by theGREAT LIGHT was in darkness, andwas evil; and the Good and the evilwere separated.

5—And God called the Cosmic Consciousness DAY, and the darkness wascal led NIGHT, for i t was ignorant andwith out consciousness. An d thus wascompleted the First Cycle of Evolution.

6—And God decreed that Spiritshould bring about a division of theFOUR ELEMENTS.

7—And the Spirit divided all thingsinto their proper elements and placedthem in t he MATERIAL AN D SPIRITUA L REALMS. Th e Spir it uni ted theCELLS which the vibrations broughtforth, and the four elements of FIRE,AIR, EARTH, and WA TER were mademanifest.

8—The Cosmic Consciousness namedthe air Nous and it became the S piritual

Element constituting the SpiritualRealm. And thus was completed theSecond Cycle of Evolution.

9—A nd the Spirit joined the elementsof FIRE and WATER, and from the mists which arose therefrom came forthminerals.

10— An d the Cosmic Consciousnesscal led the minerals EARTH and themoisture was called W ATE R; and theywere separated, one from the other.

11— And God enlivened the E ARTHwith Spirit that it might bring forth itslike, according to the CELLS therein.

12—Therefore the EARTH broughtforth grass, herbs and trees, yieldingafter th eir own kind because the CELLSwere in them, a nd were touched by theSpirit.

13—And thus was completed theThird Cycle of Evolution.

14—Then God ordained that the*1Spirit should have SYMBOLS throughwhich it m ight ma nifest itself to all created things and send forth its vibrations; and the y would be for SIGNS and




for SEASONS, by which time and lifemight be measured.

15—And they should give forthLIGHT and LIFE of their kind.

16— And there was created a GREATSYMBOL to show by DAY and dispeldarkness; it was the SYMBOL of theSPIR IT and was GOOD. Likewise wascreated a L ESSER SYMBOL to show atN IG H T; and i t was the SYMBOL of theCosmic Consciousness, REFLECTINGthe glory of the SPIRIT. And thereafter were created other SYMBOLS torepresent the Spirit’s creative forces andattributes.

17—And God ordained that all theseshould remain in the Spiritual Realm.

18—And from the Spiritual Realmthey would reveal D ay and night , Light

and darkness, Goodness and evil.19—Thus was completed the FourthCycle of Evolution.

20—Th e Spirit touched and enlivenedthe cells that were in the waters thatthey might bring forth abundantly oftheir own kind: likewise were enlivenedthe cells in the air on the ea rth tha t theymight bring forth cre ature of their kind.

21—And thus were created the largeand small creatures of the waters, andthe fowls of the air.

22—And the Cosmic Consciousnessendowed them with instinct and theywere ordained to multiply with thetouch of the Spirit.

23—Thus was completed the FifthCycle of Evolution.

24—And the Spirit brought forthUPON the earth life in various formsafter the cells that were IN the earth.

25—And there were beasts and cattle and those which creep UPON theface of earth.

26—And God conceived a physicalexpression of Cosmic Consciousness ONthe face of the earth, to be a counterpart of the expression in the SpiritualRealm.

27—And the Spir i t created MAN inGod’s COSMIC IMAGE from the animal cells in the earth; both positive andnegative, male and female, were thecreations of Cosmic Expression.

28—And God blessed the work of theSpirit, and said unto MA N: W ith theSpirit in thee thou shalt develop thecells of the earth which are within theeand mult iply and bring forth of thineown kind to replenish the earth and bemaster of all that is earthly, and of theair, and of the fire, and of the water.

29—And the Cosmic Consciousnessin man knew that upon the face of theearth and in the air above it , were theelements upon which the body of manmight grow and with which the Spir i twithin man must manifest and be sustained in physical expression.

30—And likewise unto every beastof the earth, to every fowl of the airand to every cre ature of the waters were

given ELEM ENT S for LIFE.31—And God’s mind was cognizant

of all th at wa s created; and it was Good.Thus was completed the Sixth Cycle ofEvolution.

32—In this wise was created all thatis. In th e mind of God were all thingsconceived; and the conception directedthe vibrations of the Spirit to create,and it was so.

33—And in the Seventh Cycle themin d of God gloried in holy communionwith all that was created; and theSpirit dwelt in peace and harmony, itsvibrations in perfect attunement withthose of all m atter. An d God sanctifiedthe Seventh Cycle of Perfection, Completeness and Harmony.

(Note: Th e above is the interpretation of the Creation of the World as aRosicrucian would have the Biblicalstory. However, th is is not as the Rosicrucian would write the story of creation from his true understanding of it .The foregoing is, therefore, an attemptto make the Biblical story translate theRosicrucian doctrines and teachingsand is illuminating on the points ofsimilarity betwee n the two. As correlative reading the First Chapter of theGospel according to St. John will throwconsiderable light on the first fourverses of the above interpretation.)

VV V

REMEMBER THE CO NV EN TIO N — July 6 to 9, 1947



THE EXPRESSIOI(Continued

become at one with the Supreme CosmicPower, to be reborn into a state of

higher awareness, or consciousness.They act as doorways for the expression of spiritual feelings and ideaswhich have been closed off or shut outof and by the objective consciousness.

In the ritual these symbols aredramatically portrayed and given thepower and force of action. As in a play,ritual symbols fulfill vicariously allwishes and desires by bringing theseveiled symbols to the surface and outinto the open area of consciousnesswhere they may have at least somemea sure of expression. There is, though,great danger inherent in this vicariousexperience, the danger of accepting thesymbol for the truth it but represents.This da nger ma y be averted by pressingonward in the ritual, properly using thesymbol, and going farther than merespectator appreciation.

Like phantasies, these enacted ritualsymbols in and of themselves may beconsidered as artificial substitutes, asforms of compensation for an unbalanced and inharmonious life experi-

I ence. Left purely as symbols they are

but druglike in effect, lulling one intoa false sense of harm onium . Alone andof themselves they are incapable ofcausing a complete working-through ofm an to his goal. As a tool, though, theritual may be used wisely and to thelimit of its value so as to aid those forcesand energies which called the symbols into existence. T he simple ritualisticact, take n alone, is not enough. It is buta sometimes necessary medium, a firststep.

W e have said that the r i tual is purposive. M an is a growing and a developing organism and can only be satisfied in his attainment of a final goal bythe “real thing,” speaking in everydayterminology, rather than stopping withthe symbol. He will not, in the finalanalysis, stop with the ritual. He willuse it for its true purpose as a bridgewhich m ay lead to the goal of tiu e m ystical initiation.

M y s t i c a l I n i t i a t i o n

W hat , then, is this true m ystical initi-

OF INITIATIONom Page 20)

ation? It is impossible to describe it iiiwords, and even the full description of

m an ’s feelings while under going themystical initiation is but meager andinadequate, for initiation is a personalexperience between a man and the Godof his heart.

Poor symbolic words can but paint a ju mble d, in accura te , symbol ic word-pic-ture. Sometimes the G reat Experienceis termed the Great Light, the Union ofthe T wo Opposites, the Celestial M arriage, the B rahmic Splendor, Enligh tenment, Cosmic Consciousness, or the“dew-drop slipping into the shiningsea.” It is the end and goal of m ysticism as we know it in this existence.

While the sublime Mystical Experience cannot be described, by the sametoken that God is incapable of description, there have been terms applied tothe way of attaining this great goal towa rd which w e are all stz-iving, w heth erwe consciously know of it or not. Oneapt symbolic term is that of Rebirth, arebirth preceded by the voluntary deathof a one-sided material condition or wayof existence, and the unfeared welcoming of the blending of the two triangles.

This symbol of rebirth is the apex of thefour-sided symbolic structures of ritualism, and points toward reintegrationwith God.

True mystical ini t iat ion must beearned . It is impossible to get something for nothing. T he mystical roseblooms but on the Cross. Being a personal experience, it must be earned pe rsonally, for it cannot be imposed fromwithout or bestowed gratis or in anyother way by anyone or any group, nomatter how impressive the ritualisticdrama. This earned ini t iation ma y beexperienced directly through by-passingthe medium of the ritual. Such a highermystical experience would be an i m m ediate conscious recognition which progresses beyond the symbol and ritual.This is a direct, transcendental experience of Cosmic consciousness and outstanding instances of such experience'have been known. Th e other, and mokeusual path, for Neophytes, is the gradeduse of ritual symbology—but it too willnot lead to the final goal until that goal




is earned personally by the supplicant.It is possible for one to perform objectively the ritualistic act until the carpets of the Temp le are wo rn threadbare,but if the supplicant were not psychically and mystically prepared, within his heart , all of the symbo lic colors, richcostumery, and drama would be of noavail.

The ritualistic act, instead of beingviewed as an end in itself or as avehicle for the empty pageantry of anegoistic, decadent ideal, must serve as amedium for extending the true subjective meaning of its symbol into Consciousness in order to be of service andto provide a possibility for a trueinitiation.

C r e a t i n e I m a g i n a t i o n

How, then, is this to be accomplishedpractically? Let us tu rn to one of thegreat techniques shown us in the teachings of the Rosicrucian Order. I speakof the teaching of Creative Imagination.Before visualizing by use of the ritual,and before making use of the principlesof creative imagination, one must prepare oneself by experiencing and synthesizing a blending of two oppositeforce-flows. T he first we m igh t callaspiration , a drive from within urgingone to expand and man ifest the inheren tpotentialities of one’s divine nature . W emust want and desire to build a foundation and framework here and now, inthis objective world, to be used by ourhigh er powers. For example, it is notenough placidly to have the desire tocompose hea ven ly music. One m ust actively express that desire in dynamicaspiration, in the study of those objective tools and disciplines which providethe building material and experiencefor the use of the second flow, that ofinspiration. This inspiration m ay be

considered as a Cosmic, divine, or sub ject ive urg e im pin gin g upon th e conscious mind. It is interp reted on ly insymbols of objective pattern, and theexperiences already manifest throughthe workings of the five senses and aspiration.

Armed with the forces of aspirationand inspiration, the seeker for truth inritual, can now use the beauty andsymbolism of the ritual tool as a d ynamic focal point for projecting him

self, his complete self, into the process;a focal point for actively and in realityliving and breathing the inner message,of the symbols until their meaning becomes emblazoned within the understanding; a focal point for mysticallyconcentrating, visualizing, and creatively imagining. Creative ima gination isthe golden key that opens the door tothe secret of the successful use of theritualistic act, the key which is one ofthe means of freeing the entombeddivinity within our being, a freedomeffected by the simple, though difficultmethod of letting ourselves become fullyconscious or a wa re of tha t divinity andof our identity w ith it.

In its first stage, creative imaginingis dynamic; it actively paints a picture

of reality called up from the genius ofour inspiration and expressed as ouraspiration gives it form. Its final andculminating stage is one of release, ofpassivity—of letting the divine influxcome into our consciousness as it wills,and in its own way. As creative imagination is the key to the ritual, confident release is the key to creativeimagination.

T h e F i n a l G o a l

Thus we, as Rosicrucian mystics andinterpreters of the ritual in a mysticalrather than a literal sense, remain God-centered and not phenomena-centered.W e un ite the living, creatively divinewith what would otherwise be but themu mm ery of dead, empty r i tual . Wehave but one final goal, and that isdivine illumination, all minor so-calledgoals or interests being b ut steps towardthe attainm ent of the one great purposefor our being in this world-school. Wehave used tools as tools, and have recognized the sacredness of but one realityand one only—that is, the divine, un

quenchable fire which eternally burnswithin us, and is of us, and is an undivided pa rt of God, and to wh ich sacredcente r of our being we can on ly look foraid in our unfoldment and our servicein the world. W e must then, as a greatteacher has said, “Open wide the eyesof the spirit and of the soul, and contemplate, and recognize things with thehelp of the inner light that God haskindled from the beginning within ourhearts.”



Temple Echoes B y P l a t o n i c u s , F. R . C .

p OUR d rea m s and visions ,we fashion the future. I j u r a I I looked with in th e heart■H I M W and behold! the fu tu re

keen Partly realized.I looked for the Brother-hood of the Rosy Crossand saw that in time its

EffSaBfSqHj see(i bad borne full fruit.There were Rosicrucian Temples and

Lodges in every m ajor city and in everycapital of the world! It was a newworld order of peace, freedom, and justice. Th e earlier religious impulses andintuitions of mankind had found at lastsome concrete expression in the everyday relations of men, and the variousnational economies of abundance provided the leisure and income wherewith broad groups of humanity couldstudy the Ancient Wisdom.

In this age of easy and inexpensivetransportation by air one could meetRosicrucians everyw here. In Europe,Asia, Africa, South America, Australia—yes, an d in Russia too— one couldvisit a local Lodge or Temple and ob

tain recognition as an Initiate of ourMysteries. Mem bers of the Order wereprominent throughout the world in allprofessions and in every walk of life.Their creativeness, humanitarianism,calm optimism, and intelligent idealismplaced them among the leaders in hum anity ’s march of progress everywhere.

W hat remarkable growth at the Supreme World-Headquarters , the International See in San Jose, California!This vast expansion of activitiesthroughout the world required a com-

r

mensurate increase of facilitiesin the

suprem e administration. Thousand s ofmembers and other persons visited SanJose every year, and hundreds attendedthe sessions of the Rose-Croix University and the armual conventions.

I saw that Rosicrucian Park in SanJose had become one of the greatestteaching-and-higher-research centers inthe entire world! Th e long-sought unityin truth of philosophy, religion, andscience was being achieved. The hopeof centuries was slowly coming intoview. From the Magi of Egyp t throughParacelsus, Jacob Boehme, and FrancisBacon to their modern successors, thedream of the spiritualization and enlightenment of mankind had served asa great magnet, drawing the presentinto the future. At long last, throughAMORC and its world-wide esotericaffiliates, this ancient and timelessdream had come within the grasp ofhumanity!

* * *Ah, yes, it is a noble dream, and not

the idle one that some might suppose.

That there are powerful forces whosevictory would efface this vision of thefuture , one cannot deny. However, webelieve that the vision is grounded inthe structure of infinite possibility, andthus we work toward this larger end.

In the opinion of this writer, thereare many improvements in our Lodgesand Chapters which must come beforetheir larger growth can be realized.There must be provision for the training of qualified leaders, for futuremasters, trustees, secretaries, and other

n



officers. No thin g stultifies a Ch apte rmore than incompetence and lack ofspiritual force in its leadership. Sincerity and enthusiasm are most desirable, but they are no substitute formastery of the teachings, the ability tospeak effectively, and for diplomacy inhuman relations.

The instructional work of the Lodgemust be carefully planned and organized. It mu st dovetail wit h the home-study work, and still provide somethingadditional that will attract members tothe Lodge and hold them loyally withinit. This cleare r articulatio n of Lodgeinstruction with the home study of themonographs is largely the responsibilityof headquarters, for policy-making, anda responsibility for the individual offi

cers and class masters in the field asspecific problems arise. New ex periments and demonstrations must constantly be forthcoming for the inspiration and instruction of group workers.

The ritualistic work must be supervised carefully to see that it conformswith the esoteric traditions and conveys spiritual power. Lodge rituals, inducingthis higher power within the consciousness of all present, are memorable experiences, and will bring members tothe Lodge regularly for inspiring Temple sessions. Ritual with out divinepower is dead, empty form, and sensitive members are repelled by its lackof the true spirit they are seeking.

The instruction and rituals are thehea rt of Lodge work. The y can neverbe improved enough, for each new administration will build upon the workof those who have gone before. Assuming, then, that the teaching andceremonials are well organized andproperly conducted, the Lodge mustthen look to its activities and socialcontacts among the membership.

Friendship is the basis of all enduringand worth-while hum an relations. Itseems obvious that members should befriends , too! This desirable friendshipcan be encouraged by opportunities forconversation and the sharing of experi-

The ences in pleasant surroundings, by Rosicrucian monthly or occasional social events, p.. such as musicales, lectures, parties, en-V t g e s t tertainm ents, and dances.February Th e growth of the Order will logi-1947 cally requ ire th at each Lodge have its

own permanent Temple and quarters .Eventually many of the larger Lodgesshould build or obtain their own Tem plebuildings, which will serve as local andregional centers of the Great Work.

Suitable instruction and activitiesfor young people should be carried onby each Lodge, also charitable workthrough the Sunshine Circle. Regularpublic meetings, explaining the workand purposes of the Order and invitingqualified seekers to join, should be conducted in every large city. These m eetings will enable the Order and theLodge to expand in each area, andwill constantly keep our message beforethe inquiring public mind.

AMORC, like other esoteric and spiritual organizations, is autocratic in na

ture, thus conforming to the hierarchical tradition. Complete doctrinal andadministrative authority rests in theSupreme Grand Lodge at San Jose, andthis will always continue. However,within the ambit of this over-archingauthority, in the opinion of this observer, there is functional need for effective regional organization. Eventually the logic of our development wouldsuggest that regional representatives ofthe Supreme Lodge, professional staffpersonnel, be stationed in the key citiesof the world, to supervise all extensionand propaganda work, and to observeand guide the development of Lodgesand Chapters. W e can take a leaf fromthe book of the Church in this respect,and note the administrative functionsof cardinals, archbishops, bishops, andso on down the line of hierarchicalauthority. All details cannot be supervised efficiently from headquarters, andthere is need for regional, on-the-spotsupervision and guidance.

Many of us will not live to see thefulfillment of this dream of the Order’sexpansion and increasing service tom ank ind. All stable growth takes time,and what is an incarnation in the experie nce of the collective soul-conscious-ness of hum anity? But we work forend urin g ends. M an ’s destiny is hisspiritualization and divine enlightenment. Ou r Order is one of the greatestinstruments in the world today strivingtowards this eternal goal. Therefo re aswe work and serve through the Order,we attune the inner self to the noblest



purposes of life, thereby hastening ourpersonal evolution and ultimate unionwith God.

* * *

Only four more months remain u nti l

the opening day of the 1947 session ofour beloved Rose-Croix University! Th isis a call to all members who wish additional higher education in beautiful andinspiring Rosicrucian surroun dings, whowould like to combine a “pilgrimage”to San Jose with the benefits of personalinstruction by the AMORC staff.

The Board of Regents of the RCU ism aking plans for a splendid session. Anyactive member of the Order is eligibleto apply for matriculation. If you areinterested and would like full information, write imm ediately to: TheRegistrar of the Rose-Croix University,Rosicrucian Park, San Jose, California.

Every year our student body increases in size, and we expect a greaterattendance th an e ver before, in the coming session, which will encompass thelast two weeks of June and the firstweek of July. The an nual AMORCconvention will be held du ring the fourdays immediately following the end ofthe RCU session, from July 6 throughJu ly 9. So consider this you r personalinvitation to apply for matriculation inthe RCU, and to attend the Rosicrucianconvention of 1947!

* * *The Rosicrucian Order is proud to

number among i t s membership manyoutstanding persons in professional life.A lawyer of distinction in the serviceof the Department of State of theUnited States Government is FraterWill iam Vall ie Whit t ington.

Frater Whit t ington was bom on afarm near Benton, Illinois, on Decembe r 10, 1904. His fathe r, of Englishand Scotch-Irish ancestry, was a veryversatile man, and pursued successivecareers as carpenter, farmer, theateroperator, editor and newspaper owner,and now is deputy county treasurer.Frater W hit t ington’s mother died whenhe was seven months old.

He attended the public schools ofBenton and was found to be studiousin nature. His earliest ambitions wereto be a lawye r or writer. In 1923, aftergraduation from h igh school, he enteredGeorgetown University in Washington,

D. C. Its repu tation of offering one ofthe best law courses in the country hadattracted him.

W hile in law school, Frater W hittington secured a position in the State

Department, and at the time of hisobtaining the Bachelor of Laws degreein 1928 he had advanced to assistantchief of section in the CommunicationsRecords office of the State Department.His scholarship was such that fivemonths before his degree was grantedhe had passed the bar examination ofthe District of Columbia; he thenopened his la w office and was pra ctisingbefore graduation!

All this t ime F rater W hit t ington continued his connection with the StateDep artmen t, and in 1930 was appointedtechnical legal assistant in the TreatyDivision. In 1934 he was sent by thegovernment as an official delegate to aradio conference in Lisbon, after w hichhe traveled through Portugal, Spain,France, and England. In succeedingyears he attended numerous diplomaticconferences: in Mexico City, Ottawa(for negotiation of a tax treaty), Washington, the United Nations Conferenceon International Organization at SanFrancisco, and finally from July toOctober of 1946 he traveled in France,Belgium, Luxembourg, Holland, andEn gland —ag ain negotiating tax treaties.During the years his status had so advanced within the Department that heis now the Treaty Advisor of the U. S.Department of State.

In 1938 Mr. Whit t ington was married to Vashti Burr of Ebensburg, Pen nsylvania. Mrs . W hittin gto n is also asuccessful lawyer, and has practisedlaw for a number of years in Pennsylvania. She is now a deputy attorneygeneral of the State of Pennsylvania,specializing in the field of federal, state,and interstate relations. The W hittingtons live in Washington, D. C.

Questioned about his philosophicaland religious beliefs, Fr ate r Wh ittingtonstated diat while nominally Baptist asa youth, he was always seeking something, and became interested in esotericthough t while very young. He spentall his spare time in reading and, as anoccult hobby, developed considerableproficiency as an amateur astrologer.Basically, however, his driving interest




was in LAW in all fields; he believedthe function of law is to deal with allrelations between men, between manand the natural world, and man andGod.

In 1932 Frater Whittington noted anAMORC advertisement in a scientificmagazine. After examining the Rosicrucian literature, he applied for membership, and it is the only esoteric organization he has ever joined. In 1935the Thomas Jefferson Chapter ofAMORC of Washington, D. C., wasorganized and he was appointed its firstMaster. Ten y ears later he served asecond term as Master, and for threeyears in the interim held the office ofTrustee Chairman. In 1940 he washonored with appointment as Grand

Councilor of the Order, in which capacity he functions very loyally andhelpfully today.

On his recent trip to Europe, FraterWhittington took along a large quantity of items such as soup cubes, soap,chocolate, coffee, sugar, honey, andcigarettes for distribution in Belgiumand Holland on behalf of the SunshineCircle of W ashington. He had a longvisit with Dr. Jean Mallinger, Chancellor of the FUDOSI, at the latter ’shome in Brussels, and gave him a package of food for distribution. W hile inThe Hague he met Frater Jan Coops,Grand Master of Holland, and theGrand Secretary, to whom he turnedover another tw enty pounds of food fordistribution as needed. He was veryimpressed and inspired by these visitswith Rosicrucian dignitaries in Europe,and found them deeply interested inthe AMORC system of America, andin the work of the Sunshine Circle.

Frater Whit t ington is a very gracious, friendly, suave, and scholarlygentleman. Among his m any personalinterests is the writing of songs andverse. He has published two songs, andalso has contributed a mystic chant toAMORC. His poems are metaph ysicaland inspiring, as these lines, from “TheNectar of Eternity” reveal:

There is no time apart from God’sEternity,

No space apart from timelessness;Yet beauty to inspire the SoulIs oft perceived in Time and Space.

Frater Whittington conceives thefunction of the Order as being thebringing to the consciousness of thegreatest possible number of persons adeeper understanding of their relationship with God and their fellow beings,also a better knowledge of themselvesand the universal law. In his ownwords he states:

I perc ei ve th at th e p r im a ry ob ject of AM O RC is to aid m an kin d — th ro ug h a better understanding of the relationship of ma n to the universe and a more com

ple te know le dge o f Self— to live more useful and abundant lives, dedicated to service. Su re ly there can be no more comm endable objective than this. Th e harmonious relations of men collectively— the peace of the world, if you wish to put i t that way— depend in no small measure upon the extent to which men individually can learn to order their own existence in a spirit of love and harmony.

For Frater Whit t ington personallythe Order has brought a keener insightinto the mysteries and subtleties oflife, also an uplift and a sensitizing ofconsciousness. He says it has enabledhim to be of far greater service to hisfellow beings. It has increased his horizons and widened his understanding ofLaw, the primary study of his life.

Mrs. Whittington is also an enthusiastic mem ber. She has done researchfor the Order in Pennsylvania, and isin active contact with the historicalauthorities of her native state.

Looking amiably into the future,our good Frater trusts that his opportunities for s t u d y and for service willcontinue as long as he lives, and thatthe Order will ever continue to be agreat Light in his life.

VV V

I think men entirely fail to discern the power of Love, for had they discernedit they would have built Love immense temples and altars and offered him immense sacrifices .— Plato



The Triumph of Life B y P e r c y P i g o t t , F. R . C .

did it would be something. This is

not merely an example of subtle dialectics. It is a philosophic thoughtwhich beckons to us from a higherlevel of consciousness.

In any case when properly analyzed,it will always be found that those whoclaim that they can think of themselvesas extinct are not thinking “I am not,”but “I shall not be.” Th ey thus admitthey cannot think of themselves in thepresent as nonexistent, bu t assume the ywill be able to do so at some futuretime. W hen , however, tha t future timearrives, it will be the present. Th eywill then be as unable, as they are now,to realize “I am not.” W hy shouldthey be able to do then what they cannot do now?

Suspicion lurks even behind the concept “I shall not be.” Those who saythey can picture themselves as ceasingto exist at some future time necessarilythink of the universe as continuing afterthe ir own extinction. This implies somerelationship between the self and thatuniverse. Th ey will be rejected, discarded, lonely. But how can tha t which

does not exist be rejected or lonely? Evenwhen we think of historical epochs wesee ourselves as invisible spectators.

In fact to realize genuinely thethought “I am nothing,” the universeas well as the individual must be imagined as obliterated. Otherwise weshall have some consciousness of relationship, even if on ly of separation. Th epast m ust not on ly not exist as the past,it must never have existed; otherwisewe have not imagined nothingness, fors o m e t h i n g e x i s t s — n a m e l y , th e pa st.Similarly there must be no expectation

h e r e is no mystery more

s e c r e t o r m o r e s a c r e dthan the mystery of existence. Th e mysterie s ofpain or of creation, ofspace or of time, of motion or of growth, becomepale like stars in themorning dawn, at the ap

proach of this primordial mystery. Itis the majestic mystery in which alloth er mysteries are rooted. As for themystery of death, it vanishes, for suchactuality as death can claim is duesolely to the absence of its opposite,existence.

There is, however, no opposite to existence. Its only opposite is nothing,and nothing is simply that which doesnot exist. It is absurd for any one to saythey can think of themselves as nonexistent. T ha t is a thought w hich it isimpossible to think. T ry now! T ry tothink of yourself as nonexistent. T ryto think I am not.

“I am not” is the same as “I amnothing.” How ca n I, while thinking,think / am nothing?

Some people dispute this. T he y saythey can picture themselves as annihilated. But w hat is it that is annihilated? It did exist. And, this is themost important point: i t may resumeexistence. No one can picture extinction of consciousness to the point whererevival is impossible. The refore he hasnot thought of himself as nothing, butas something which may awaken froma dreamless torpor. T ha t which doesnot exist cann ot resume existence. T ha twhich does not exist, cannot cease doing, or resume doing anything; if it




of an unfolding future. Th ere must beno possibility of a new universe emerging; for then we should have somethingexist ing—n a m e ly , possibi li ty, perhapsexpectation, even hope. It is therefo reimpossible to thin k of nothing. An d itis equally impossible to think “I amnot” while the universe is imagined asexisting. As Krishna taugh t A rjuna inthe Bhagavcid-Gita , according to SirEdwin Arnold’s translation,

(^n be;

It may be argued that, although weare unab le to think of ourselves as nothing, it may be possible to stop, or to bemad e to stop, thinking, and th us becomenothing. W e meet, however, the same

obstacles. W ha t is it th at has stoppedthinking? It was thinking, it has stoppedthinking. But how can tha t which nasno existence ever have stopped doinganything? Again, i t m ay resume thinking. No one can imag ine himse lf as ext inguished to the point where the resumption of thinking is precluded;therefore, thought must have existence.That which does not exist cannot do,or resume doing, anything.

If it is impossible to think of yourselfas nonexistent, you must think, andcontinue to think, of yourself as existing. Thu s I AM becomes the great affirmation. It has no negative. “I amnot ” is a contradiction in terms. Th elast word contrad icts the first two. IAM is our charter of immortal i ty. Hewho admits this intellectually, that isbelieves it, is possessed of consolationand of a great hope. Bu t whosoevergenuinely realizes immortality, as distinguished from merely believing it ,that one has accomplished the Triumphof Life. He drinks of the wine for whichall thirst. His is the splendor of thestrong. Tr uly , for him death has lostits sting. He knows that it is death tha thas vanished not he. H e is the mig htyvictor: for him the royal robe, thesparkling bowl, the rich repast.

This is a metaphysical approach to agreat mystery. Th e m ystery of existence indeed must be approached metaphysically, for it is beyond the physical. It dissolves ma tter. It refutes rationalism. It ridicules dogma. At firstwe seem overawed by the overwhelming thoug ht of our own identity. Th e

revelation is so vast. It seems presu mptuous to unveil a mystery so dazzling.

It should also be noted that in addition to being impossible to think “I amnot,” it is very difficult to think simply“I am .” W e unconsciously qualify it .W e think “I am a man .” Probably, weeven make further qualifications bythinking “I am John Smith” or “I aman A m erican .” Loc ality is difficult tosurmount. W e think “i am at home,”or “in America.” These limitationsseem part of ourselves; yet they arebut phantoms. Th ey are bom of a morbid belief in m ortality. Beyond is thevastness of pu re existence. Th ere arethe m any mansions. W e realize thedeeper meaning of the saying “Be stilland know that I am God,” or the m eaning of tha t cryp tic saying of Jesus, “Before Abraham was I am.” The kingdomwe seek is within—beautiful, measureless, peaceful.

Death has been called the king ofteiTors. M en have ever feared physicaldeath. It is the supreme penalty forboth political and criminal offenders.M an y are w illing to face critical surgical operations with the hope of merelypostponing death. Th e m arty r and thewarrior who voluntari ly yield themselves up to death are honored aboveall men. Even Jesus said “Grea ter love

hath no man tha n this that he lay downhis life for his friend.”But we are entering into a new age:

the Aquarian age. W hat m ay we expectfrom Aquarius?

Aqu arius is an airy sign. Already ithas given us the aeroplane and theradio, just as its predecessor, a waterysign, gave us steam-driven machinery.It is also a humane sign, and even nowwe hear statesmen of the world confidently talking of banishing the fear ofw ar and the fear of wa nt. Aqua rius isalso a spiritual sign, for the air is universal, invisible; it forms the breath oflife. Tod ay we see around us much evidence of the growth of mysticism andof an expanding human consciousness.

Just as statesmen labor to lead mankind into a land of peace and plenty,so mu st mystics labor to lead them intoan expanded consciousness which realizes the simple truth that we cannot become no thing, for nothin g does not exist,and the truth that physical death is theportal to the land of many mansions.



FROM MY

N O T E S B y A g a t h a E. M . T o w e y ,

F. R. C.

V

T h e f o l l o w i n g are the first of a num be r of t rue inc idents to be re la ted f rom thewriter ’s experiences as a Child Rescue and Welfare worker and as an English nurse(includ ing the care of men tal cases). Mrs. Towey, a trained Royal Medical Psychologistwith an innate capaci ty for in tense sympathy and ins ight in to the causes behind humanbehavior, l i f ts the cur ta in on the drama of the theatre of l i fe where tears and laughterare genu ine. Sh e presents to the Rosicrucian Digest audience he r studies as she has recorded them. — E d i t o r

5 been, for ar more, deeplyin the welfareDung children,the passage ofmushroomlike

f Homes, Or-Schools of Cor-nd what have

you, have sprung up all over the Islandon their express behalf.

I t was during the time when I wasan active work er in Child Rescue andWelfare that the beginning of the following tru e inc ident was given its roots:

My superintendent commissioned meto make two particular calls in the slumarea of Liverpool one cold afternoon inNovem ber, 1930. Th e first happen edto be at a house in which lived a recently widowed mother and her threechildren. Th e Society, anxious to be ofservice both to the mother and her littleones, suggested that they would undertake the care of the children until suchtime as the mother could provide forthem— bu t no, she would not h ear of it.She most emphatically stated that shewould rather work day A ND night thanto be parted For a single day from her children. She would manag e! Shewould not subject herself to “Charity”or allow her children to be brought upin a “home”!

I departed from that house confidentthat the little body really meant what

she told me; and moreover, knowingthat my promised return visi t a monthlater would find her worn out (in casethe little woman’s spirit proved greaterthan her physical energy), or stillclinging tenaciously to her self-imposedrole of breadwinner.

I might add now that , on my returnvisit, I had found everything in order.The little body managed very nicely,and, until just prior to the recent war,when I last saw them, all were welland happ y. I salute such spirit!

* * *M y nex t call was to a home to which

a few weeks previously a young girl,who had been in one of our “homes,”had been returned. Th e report whichher mother gave me happened to berather an unfavorable one. L hadbehaved remarkably well for the firstweek or so, but had begun wanting tobe out until ra the r late in the evenings,dancing, and going to the movies andnever telling her mother the kind of company she was keeping. L wasnot at home when I called. I took m yleave of the worried mother, telling herI would call again. M y mind , so fullof the distressing news and with wondering what report should be given onthe matter, confused m y sense of direction. Now, I wond er (?) because thisis what followed:

Coming away from that narrowstreet into the main road, I uncon

r i t a i n h acentury ointerestedof her yand, withyears, agrowth ophanages,rection, a




sciously turned left instead of right. Th e time was 6:45. Th e fog, wh ich sooften visits this Island, had by that timegrown thicker, and that part icular partof Liverpool is famous, or perhaps in

famous, for its narrow streets and cul-de-sacs. Full of worrisome thoughts Iwalked on and on, heedless of the cold,the fog, and . . . the wrong direction.

I heard a cough, a child’s cough, andmy medical knowledge told me that itssufferer should not be out in tha t ghastly fog. Paus ing I listened and heard itagain. I depended on it for m y sense ofdirection, or to ascertain if it might bea child just going into its home.

The child I found, huddled on thedoorstep of her home, was a frail littlething with her coat twisted about herhead and shoulders. She would havebeen invisible to me but for her whitepinafore.

“Child, why are you si t t ing there inthis cold on a foggy night like this. . . ?”

“I’m waiting for my father,” she replied, and the music of her voice wasdelightful to hear.

I soon learned that she was an onlychild, that her mother had gone “toheaven” a long time ago, that herfather was at the public house (drinking place) , and that M rs . in whose

house she spent some time each nighthad “gone to the pictures.”Taking the little one by the hand, I

asked her to show me where her fatherwas likely to be found—lest she sitthere until ten o’clock when the publichouses turned out. Th e uniform I waswearing was protection against insults,so I boldly walked up to the barmanand asked if he knew M r. and washe there. A few moments later the manin question joined me on the pavementoutside and, recognizing his daughter,wanted to know what it was all about.Hoping that he would not consider mea busybody, I explained as quickly asI could and offered him m y credentials.We walked back, and, satisfied that thechild would be in the warmth, I wasabout to take my departure when, ina deep Irish voice, he asked me to comein .

The fire grate was empty, but thehouse, while sparsely furnished, wasclean and tidy. I was duly informedtha t he had been m other-father to Sally,

then nine years old, since the deathof his wife three and one-half yearspreviously.

“. . . and, neither you nor any otherso and so organization, society (etc.),

are going to take her from me. . . .”“Be not perturbed, this is not anofficial visit, and I have no intentionof even mentioning this matter toanyone.”

The man was grateful for that andtold me quite a lot concerning his struggles, his sorrow , and . . . his hopes. Iliked little Sally. She was a sweetchild, and I knew in my heart that herfather was not a drunkard, that hisvisits to the public house were merelya means to an end and not to enable

him to forget his dead wife, nor toneglect Sally. His was a search of alonely heart for companionship, evenif such were of only a temporarynature.

My visits to that house became frequen t. I was interested in Sally, Iwanted her to become worthy of herspecies. I boug ht he r books, and ma dethe father promise that when he wasout the key would be available for herto go into the house whenever shewished.

In 1936, knowing that I was to betransferred to London, I obtained workfor Sally (then aged fifteen), in one ofthe large dep artm enta l stores. I sorarely saw her father that we took tocommunicating by notes, which delighted Sally, and she would oftenkeep them hidden until it was almosttime for me to depart. He had beenworking at the docks rather late foralmost two years, but I had the satisfaction of knowing that Sally was notout in the cold while awaiting his return . Besides she was a growing girl

now, and having been taught how tocook and to clean, she had become useful to her father.

M y w eekly letters, after I came toLondon, we re promp tly answered. Inher letters she would tell me all thatwas happening to herself, her father,and many of the people of her district.I made several flying visits to Liverpoolto give he r a day out now and again. Ilearned to love her very much, and ofthis she WAS indeed worthy.



Then came the war! H er father wasdrafted into the Merchant Navy andI brou ght Sally to London. She chosethe WRENS. In the canteen of thisservice she worked very hard but was

very happy.There is a saying that, an Englishman’s home is his castle, and howdearly the poor of the poorest willhold fast to their castles, humble thoughth ey be. So as to keep a home, Sa lly’sfather paid the rent money regularlyalthough neither of them lived in thehouse. Sally and her fath er were buttwo of millions who paid re nt for housesthe y did not occupy. I mention it now,remem bering the an xiety it caused Sallyto see that the rent was in the hands ofthe landlo rd dead on the dot. Ev eryleave that was granted to Sally shespent there in that house with me. Itwas in March 1942, while seated in thefirelight about 9 p.m., when I becameaware that Sally would never again seeher dearly beloved father on this earth.Sally sat facing the fire, while I satwith my back to it, leaning against themarble mantelpiece. W e were chatt ingabout her work and other things whensuddenly a cometlike light travelledfrom the WEST corner of the room,behind Sally’s chair, and disappearedthrough the EAST comer of the room.Sally did NOT see it but as it passedher chair, she jumped up, and said, ina trembling voice:

“Oh! that was my father’s voice Iheard calling m y name . Please, believeme! I ’m sur e I did n’t ima gine it. . . .”

“T h a t’s ve ry possible, Sally. Ofcourse, I believe you, Child. Voicescan and do come over the ethers equa llyas well as do radio programs. D on’tworry now, everything will be allright.”

We had but a few more minutes tospend together that evening. I wantedthe child to return to her station without any depressing, sharp edges of herexperience, and felt I had succeeded,by my instant change of conversation,ere I accompanied her to the bus stop.Little did I realize that night how soonwould come the day when Sally would

jo in he r fa th er!Time w ent by. She was again trans

ferred to yet another station fartherafield and our occasions of seeing each

other grew more distant. By letter, sheinformed me of her father ’s death atsea. The W ar Office had written: “W eregret to inform you t h a t . . . is missing,believed killed, etc., etc.” Sa lly took it

rather badly and when I saw her inthe following November, she was achang ed child. I did not see he r againafte r that. No, she herself was killedin a raid in Jul y of 1943. Killed whiletrave lling to spend 48-hours’ leave withme. Me , of all people!

* * *It is only natural that such two

dear souls trip so frequent and statelya measure through the halls of memory! Th eir unassuming presence beingso keenly felt during my deepest

meditations!Rarely, can I enter into meditation

without a flood of gay and sad melodies accompanying me back, as it were,along the paths which mark the manymilestones of my physical energies andspiritual attainments. It is in such moments that I feel transported to somegreat height—a lofty summit, but visible in the distance, there is yet another,where stands, in all its glory, a Templein the Sun. Looking down upo n theruins beneath me, which once per

chance had been the sanctuary of thegods of creation but where now are thescars of destruction and a mournful silence, I cry aloud to that vast silentarmy of pilgrims, aloft, “Give us ofyo ur cha rity a message! Look in pityupon us for man sows in anguish, andreaps but vexations and cares.”

“Create ye ORDER out of theCHAOS of m an ’s own ma king,” comesthe ir reply. “Interro gate these ruins!read there the lesson plain for all toread! Look ye on those sacred tem

ples, venerable tombs, cities once glorious, silent witnesses of the ages, weepwith them in their sorrow, and cometo the tribunal of Reason and harkento the voice of Logic.”

Cries yet another: “U njus t man , ifyou can suspend the delusions whichpermeate your mind and heart, be donewith confounding one another withfalse wisdom and hypocritical piety.Avenge the heavens and the earth, andall who have been unjustly served!”




multiplicity, so are the two diametrically opposite movements on the Path:the centrifugal movement of evolutionand the centripetal movem ent of involution. As individuals travel along the

Path in opposite directions, forth andback, just so are there two directlyopposite methods of thinking, saying,and doing things. One Path is to thinkmean, unkind, obstructive thoughts;speak mean, unkind obstructive words;and do mean, unkind obstructive deedsto others, as if they were separate beings, enemies that had to be subduedand crushed. It helps individua ls to godownward into separateness, unreality,darkness, and selfishness; it bringsabout dissatisfaction, suffering, and dis

aster, and yet thereby it becomes ameans to the bringing of light and understanding to the deluded, the sufferers, from the way of their errors. Itforces them to turn around; it inducesthem to seek the Path of Return, totravel in the opposite direction and touse the opposite method, looking uponother beings not only as friends, butseeing them as themselves, having removed the barriers of Separateness.

Th e Right P ath is to think good, kind,helpful thoughts; to speak good, kind,

helpful words; to do good, kind helpfuldeeds to those who occupy other bodies.It assists individuals who are coming ofage to turn away from the downwardcourse, to come upw ard, an d to continueto proceed upwa rd. Those who traveldownward gladly take advantage of itfor selfish purposes, thinking good ofthemselves, speaking kindly about themselves, helping themselves to whateverthey want. Th ey smile disdainfully atthose “deluded and credulous Fools”who a re simple-minded enough to thinkand talk well of other people, and tohelp them . Yet these same scoffers, byall means, want everyone else continually to think and speak well of themand to help them in every way, andthereby in the strongest manner testifying to the superior value of the RightPa th over tha t of the Left. To gainsomething by it, they sometimes alsofind it convenient to speak kindly toand about others, believing that thiswill be better appreciated than sneeringand faultfinding. To think kindly aboutothers is veiy difficult for them , for th ey

want to see faults and shortcomings inother people, while they expect everyone else to see and acknowledge onlythe ir own supposedly excellent qualities.And while they want help for them

selves, they are not willing to helpothers, unless they expect to gain something by it. Looking for the fru it ofaction is the main characteristic of suchhum an infants. Selfishly they insistupon unselfishness in others, therebyglorifying the Right Path which theythemselves do not use, nor want to use,unless occasionally for selfish purposes.

With a good many people, the changefrom the Left Path to the Right Path,from the going out to the returning, isslow and a grad ual process. Th ere is a

period of going down no further intothe pleasures and pain of physical existence, of turning around, of stopping,before actually turning back and return ing. A t first the change consists inslowly recognizing the fact that kindwords and acts are more appreciatedand give better results than unkindones. A person wants for himself suchwords and acts from others, and tobegin with he emulates those who habitually speak kind words and do beneficial work, without any other thoughtbehind it than to please, in order to getthe benefit himself of such acting.Reaping the sweet fruit of his changedattitude, gradually the Right Pathpleases him more and more; he seesthe folly of his old course and he turnsarou nd entirely. Behind his good, kindhelpful words and acts there come newgood, kind, helpful thoughts, not forthe sake of personal gain, as at first,but for the sake of the universal happiness, which everything constructiveradiates in all directions. Th en theclimbing up on the ladder starts; thenthe real returning takes place, and theexperiences for which the individualwent down are gained.

By using the method of good andunselfish thoughts, w ords and deeds tfieindividuals look upward as gratefulchildren to their parents—looking forvirtues, not for faults. Those who seekwill also find. T he y will be hap py;they will make others happy.

When the Christ took a human bodysome twenty centuries ago, He by Hisown life illustrated His teaching, show



T h e Rosicrucian D ig est February1947

ing His disciples and His contemporaries the method of the P ath of Ren unciation, the Path of Return. At differentoccasions He gave his outline of it:“Lo, I go back to My Father and toyour Father, to My God and to yourGod. His is the earth and everythingupon it. H e worketh in us both willand action according to His good pleasure. His will be done, as in heav en soon earth. I and M y Fathe r are one.I am in Him and He i s in Me.”

And to this, His disciples have added:“The will of the Heavenly Father is

done always, and the desires of ourlower bodies cann ot change it. Thouknowest, O Eternal Father, better thanthese poor, blind unreasoning beings,these ever-changing unrealities, whatis good for T hy child. W he n I workfaithfully and unselfishly, Thou givestme out of Thy own abundance wha t forthe time being should pass through myhands, withholding from me whatshould not now come my way. And Ido not permit my servants, my body,and mind to criticize Thee, O Father!All is Thine; all will be Thine forever.”

V V V

FROM MY NOTES

(Continued from Page 33)“Where the divine source that per

mits this scene of desolation? Has Heforsaken even those who love Himmost?” I question.

“Complain not of your calamities toHim , for in such H e has no share. Lookye for H im in other direction. Has thesun extinguished his fire? Hav e theseas ceased to bear aloft their burdens?Are the rains and dews fixed in the air?Has all vegetable life ceased to flourishupon the earth? Are the streams no

more? the stars vanquished? the moonno longer the guide to the traveler?These shall remain forever beyond thereach of man, who, in his pomp, pride,and self-created vanity, does for himself create murderous wars; man whoravages the productive field, lays wastehis cities and their walls, mutilates hiskind. But the stream will singingly goon her way, the moon will continue toshed her pale radiance, the tree “to lifther leafy arms to God,” and the sun to

shed his w arm th and glory. I ’oo mig htyare they; fixed and established are theirlaws, and neither the heaven nor thehell of man’s creating shall prevailagainst them!”

Concealed in the bosom of silencearound me are the voices which hadtripped so measuredly through theethers into the ears of m y soul, and onceagain, perhaps with grea ter unders tanding, I view the vista before me. Nowmultiplied appear the calamities. Turn

ing ever so slightly I am attracted towhat appears to be writing on someruined city wall: O M an, w it h in your strongest hand do hear, Not chaff, nor weed, nor tares; Neither ignorance, emaciated judgment nor despair, But, one bright enkindled flame, Of Life, of Lov e, of L ig ht to share, W ith all who bear the HU M AN name.

How many Sallys, garnered to God’sbright garden, may, from their brightElysium, be echoing such sentiments?

TO ALL ROSICRUCIANS IN SOUTHERN CALIFORNIAHermes Lodge of Los Angeles and Abdiel Chapter of Long Beach will jointly sponsor

a three-day rally and New Year ’s festival, including installation of officers, at theMasonic Temple, 835 Locust Avenue, L o ng Bea ch , on March 21, 22, and 23.

Reservations for hotel and motei accommodations will be made by Soror EdnaLuich inger, 250 E. 65th Street, Long Beach; telephone— Long Beach 21798. Pleasestate num ber of persons to be accommodated, and the leng th of t ime. Reservationsmust be f i led wi th Soror Luichinger not la ter than February 15.

Don’t miss this wonderful event and opportunity to meet other Rosicrucians inSouthern California!



THE CELESTIAL TOWERFrom this tower. overlooking I ho Qu adrang le of the Un iversity of Copenhag en, the celebrated Danish

astronomer. Tycho Brahe, scanned the heavens, to add to man’s knowledge of Cosmic phenomena. In addit ionto his discoveries, he sought to reconcile the diverging Ptolemaic and Copernican theories of our u niverse. Atthe top of the reconstructed, four centurv old tower there is now a mu seu m of the astronomical devices inventedby Tycho Brahe, including a huge armil lary. ( A M O R C P h o t o )



Beneath the Pacific Sank . . .

Lemuria, the Mystery Continent!I n t h e d e p t h s o f t h e P a c i f i c s h r o u d e d i n d a r k n e s s , l ie s a v a s t c o n t i n e n t . W h e r e o n c e

g r e a t e d if ic e s r e a c h e d s k y w a r d a n d m u l t i t u d e s w e n t t h e i r w a y is n o w n a u g h t b u t th ec e a s e le s s m o t io n o f t h e s e a . C e n t u r i e s b e f o r e t h e e a r l y m e n o f E u r o p e o r A f r i c a f o u nd

t h e g l o r i ou s s p a r k o f fi re o r s h a p e d s t o n e s i n t o c r u d e i m p l e m e n t s , t h e L e m u r i a n s h a d a tt a i n e d a n e x a l t e d c u l t u re . T h e y h a d w r e s t e d f r o m n a t u r e h e r p r o u d e s t s e c r et s . T h e n n a t u r er e c l a i m e d h e r p o w e r. W i t h a t r e m e n d o u s c o n v u l s io n s h e p l u n g e d t h e c i v il i z a t io n s o f d e m ig o d s b e n e a t h t h e l e v el in g w a t e r s . A g a i n s h e r e i g ne d s u p r e m e , t h e v i c to r o v e r m a n ’s g r e a te s t e f f o r ts . H a s t h e l e a r n i n g o f t h i s e a r l y c i v i l iz a t i o n be e n c o m p l e t e l y lo s t ? W a s t h e i rs t r a n g e k n o w l e d g e s u b m e r g e d w i t h th e l a n d u p o n w h i c h t h e y d w e l t ? W h e n c e c a m e t h e s ep e o p l e ? A n d w e r e t h e y al l d e s t r o y e d ? S c i e n c e t o d a y is p r o v i n g t h e p h y s i c a l e x i s te n c e o ft h e c o n t i n e nt , a n d d o w n t h r o u g h t h e a g e s t h e r e h a s c o m e t h e t a l e o f a s t r a n g e p e o p lew h o l iv e t o d a y a n d h a v e p r e s e r v e d t h e m y s t i c a l k n o w l ed g e o f L e m u r i a .

Alive Today?M a j e s t i c M o u n t S h a s t a , c r o w n e d w i t h e t e r n a l s n o w a n d s u r v e y i n g

t h e g r e a t P a c i fi c, h a r b o r s s t r a n g e c l u e s o f a n u n k n o w n p eo pl e. T r ad i ti o n a n d f a c t u n i t e t o t el l a w e i r d s a g a o f a t r i b e r e p u t e d t o b e t h ed e s c e n d a n t s o f l o s t L e m u r i a , w h o f l e d t o s a f e t y, a n d w h o d w e l t i n t h em o u n t a i n f a s t n e s s o f M t . S h a s t a . W h a t w e r e t h e i r m y s t i c a l p r a c t i c e s ?D i d t h e y a c c o u n t f o r t h e e e r ie l i g h t s se e n f a r u p w a r d t o w a r d t h e s u mm i t ? D i d t h e y p r a c t i c e r i t u a l s w h i ch h a d t h e i r i n c e p t io n c e n t u r i e s a g o ?W h y w e r e t h e y c l o i s t e re d f r o m t h e w o r l d ? W e r e t h e y m a s t e r s o f n a t u r e ’sl a w s n o t y e t k n o w n t o m e n o f t o d a y ? N o o t h e r b o o k so t h o r o u g h l y e xp l a i n s t h e s c i e n t i f i c , m y s t i c a l , a n d s p i r i t u a l a c h i e v e m e n t s o f t h e a n c i e n tL e m u r i a n s a n d t h e r e m n a n t o f t h e i r d e s c e n d a n t s e x i s t in g t o d a y a s d o e st h i s on e . T h i s b o o k i s a g i f t s u p r e m e , e i t h e r t o a n o t h e r o r t o y o u r s e l f. I ti s c o m p l e t e w i t h al l n e c e s s a r y m a p s , t a b l e s , c h a r t s , a n d s t r a n g e s y m b o l s .

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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 RT h e R o s i c r u c i a n O r d e r , e x i s t i n g i n a l l c i v il i ze d l a n d s , i s a n o n s e c t a r i a n

f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d to t h e i n v e s t i g a t i o n , s t u d y a n dp r a c t i c a l a p p l ic a t i o n o f n a t u r a l a n d s p i r i t u a l l a w s . T h e p u r p o s e o f th e o rg a n i z a t i o n i s t o e n a b l e a l l t o l i v e i n h a r m o n y w i t h t h e c r e a t i v e , c o n s t r u c t i v eC o s m i c f or c e s f o r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s a n d p e a ce . T h e O r d e ri s i n t e r n a t i o n a l l y k n o w n a s • 'A M O R C " ( a n a b b r e v i a t i o n ) , a n d t h e A M O R Ci n A m e r i c a a n d a l l o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a na c t i v i t i e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t h e i n t e r n a t i o n a l f e de r a t i o n . T h e A M O R C d o e s n ot s el l it s t e a c h i n g s . I t g i v e s t h e m f r e e l y toa f f i l ia t e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n ef i t s. F o r c o m p l e t e i n f o rm a t i o n a b o u t t h e b e n e f i t s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a t i o n w r i t ea l e t t e r t o t h e a d d r e s s b e l o w, a n d a s k f o r t h e f r e e b o ok T h e M a s t e r y o fI . i f e . Ad dre ss Sc r ibe S. P. C . . i n ca re o f

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p r i n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a t e s , i t sT h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r i ca n B r a n c h e s w i ll b e g iv e n u p o n

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COLORADO D e n v e r :D env er Chap te r. 509—17th S t . , Room 302 . Mrs .M i n n i e E . H e l t o n , M a s t e r ; M i s s L e s l i e N e e l y,Sec ., 1375 L inco ln , Ap t . 2 . Sess ions ev e ry Fr i . ,8 p.m.

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s i o n s f o r a ll m e m b e r s e v e r y Tu e s . , 8 p . m .I N D I A N ASouth Bend :S o u t h B e n d C h a p t e r. 2 0 7 % S . M a i n S t . , H a r o l d

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H . H o s f o r d . M a s t e r ; S t e v e B e r t a , Se c ., I l l D i n a nC o u r t . S e s s i o n s e v e r y S u n d a y, 7 p . m .I n d i a n a p o l i s : I n d i a n a p o l i s C h a p t e r , 6 0 3 M e r c h a n t s B a n k B l d g .D . H . R i c h a r d s , M a s t e r ; M r s . L . E . We l l s , S e c . ,2841 Ruck le . Sess io ns 2nd and 4 th Sun . , 8 p .m.

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M A RY L A N D Bal t imore :*J o h n O ' D o n n e l l L o d g e . 1 00 W. S a r a t o g a S t r e e t .J o h n E . J o s t , M a s t e r : M r s . A li c e R . B u r f o r d .Sec ., Te l . Arbu tus 114 . Sess ions 1s t and 3 rd

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MISSOURI St . Louis:*T h u t m o s e L o d g e . G e o rg e Wa s h i n g t o n H o t e l . 600N . K i n g s h i g h w a y B lv d . M r s . I t a l i n e M e r ri c k .Mas te r, Te l . RO-6151 ; E d i th S t e i n g r u h e r. S e c . , 8514 Low el l S t . , Te l . Ev erg r een 7326. Sess ionsevery T ues . , 8 p . m.

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S W I T Z E R L A N DA M O R C G r a n d L o d g e , 21 Av e . D a p p l e s , L a us a n n e ; D r. E d . B e r t h o l e t . F. R . C ., G r a n d M a s t e r.11 Av e n u e G e n e r a l G u i sa n . L a u s a n n e : P i e r r eG e n i l l a r d . G r a n d S e c . , 2 C h e m i n d e s A l l i n g e s ,L a u s a n n e .

L a t i n - A m e r i c a n D i v i s i o nArmando F on t De L a -Jara, F. R. C. , De puty G rand Master

D i r e c t i n q u i r i e s r e g a r d i n g t h i s d i v is i o n t o t h e L a t i n - A m e r i c a n D i v i s io n . R o s i c r u c i a n P a r k , S a n J o se .Ca l i fo rn ia , U . S . A .

J U N I O R O R D E R O F T O R C H B E A R E R SA c h i l d r e n ' s o r g a n i z a t i o n s p o n s o r e d b y t h e A M O R C .

F o r c o m p l e te i n f o r m a t i o n a s t o i t s a i m s a n d b e n e f it s , a d d r e s s S e c r e t a r y G e n e r a l , J u n i o r O r d e r . R o s ic r u c i a n P a r k , S a n J o s e , C a l i f o r n i a .T H E R O S I C R U C I A N P R E S S . L T D . • . P R I N T E D I N U . S . A .


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Music That HealsD o YOU KN OW the latest discoveries of the effects ofmusic, on the physical body? . . . on the emotions? onthe hum an mind? Does music have a practical use?Can it be employed as a tonic, conditioner, or savorymedicine? How ca n it be directed to you r psychic centersto streng then and develop them? Can you psycho-analyzeyourse lf with it? W ill music relieve nervous tension andimprove the mind? Can it remove the causes of diseaseand prevent physical and mental ailments?

What is your kind of music? Hav e you ever felt acertain negative, emotional reaction to a musical rendition, while all others around you seemed entertained orindifferent? If so, would you like to know w hy you reacted differently? Lea rn how hidden instincts are calledup by music. Find out how you can harness sound tobenefit yourself and others. W ithin each of us there arerepressed desires, drives, urges, and emotions which arein conflict with our outer personalities. Th e universallanguage—music—has at last yielded its secrets for controlling, sublimating, or releasing these negative factors.The simple principles can be easily applied in the privacyof your home.

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Rosicrucian Digest, February 1947

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Transcript of Rosicrucian Digest, February 1947