Rosicrucian Digest, February 1949

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BRUARY, 1949 - 30c per copy



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This Month’s Feature

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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

= ■ = = = = = =

Rose-Scented Candles

AN A ll ) (o meditation . . . (I)e scent of roses com

bined with the soothing vibrations ol candlelight!

l or sanctum use . . . lor rest and attunement . . . for

psychic experiments . . . or merely as a colorful tahle

adornment. W hi le burning, these candles give lorth

the inspiring, sweet fragrance of a rose garden.

I he symbology of the rose is well known to all phi

losophers an d mystics. It is the universal hieroglyph

that has linked the Ha st an d W es t . . . the sym bol of

the Path to Divine Attainment . . . an emblem en

shrined in the hearts of men and women everywhere.

I ry these candles lor contacts with the Cathedral ol

the So ul . . . lor closer, deeper attunem ent. I he Rosi

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ROSICRUCIAN SUPPLY BUREAUS AN JO S E , C AL IF O RNIA



M USE UM V I SI T OR S

The above photograph shows a common scene in front of the Rosicrucian Eg yptian Museum. Many times during the year special bussesbring classes of school children to examine the exhibits in the Rosicrucian Egyptian Museum in connection with their study of ancient history,archeology, and other subjects related to the past. Children from grade and high schools within a fifty-mile radius of San Jose, as well as students of colleges and universities, make up a portion of between forty-five and fifty thousand visitors who come annually to the RosicrucianMuseum.



A NEW LIFEWith in I fout Cflaip! RESHAPE YOUR FUTURE

WHAT would you give for a chance to begin lifeanew—not in a hereafter, but here on earth —

with all of the advantages of your past experiencesand with all of your mistakes behind you?

This is not a fantastic claim, nor a bombastic statement—it is reality! The body you have today is notthe one you were born with—each cell, tissue, andfibre of your being has been reborn thousands oftimes—nature has seen to that—she has given yourbody many opportunities for growth and health. But what of the you? Are you following the same oldroutine of living of ten, fifteen, or twenty years ago?

Can you see nothing in the tomorrow but the sameuncertainties, sorrows, and hopes of today? If life isnot what you would like it to be, it is because you donot know how to create the change.

Every animate thing lives—there is nothing unique about

tha t but living intelligently, knowingly directing the course of

your life—avoiding mistakes, converting opportunities into ad

vantages—that is distinctly a human privilege. Let the Rosi-

crucians (not a religious organization) show you how y o u can

accomplish this. For centuries this world-wide organization has

taught the wisdom of the sages, those secrets of nature, those

little-understood laws of life which when properly used make

man a ma s t e r o f li v ing .

Let This FREE Book Point The WayIf you are sincere, and willing to make an effort to create a

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

THE OFFICIAL INTERNATIONAL ROSICRUCIAN MAGAZINE OF THE WORLD-WIDE ROSICRUCIAN ORDER

Vol. XXVII FEBRUARY, 1949

Museum Visitors (Frontispiece] .............................

Thought of the Month: What are Cosmic Desires?

The 1949 Rosicrucian Convention

On Conscience and Morals: Lesson Two ___ __

From the Archives of the Past..............................

Sanctum Musings: Your Emotions— Part Two..

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

The Treasures of Britain......................

An Experimental Approach to Creative Writing

Cathedral Contacts: Watchfulness...........

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

Labor-Management Relations

An Alchemical Miracle of Healing

The Reader's Notebook..............

An Ancient Tale (Illustration)..... ...........................

Subscrip tion to the Rosicrucian Digest, Three Dollars per year. Single

copies thirty cents.

Entered as Second Class Matter at the Post Office at San Jose, Cali-

fornia, unde r Section I 103 of the U. S. Postal A ct o f Oct. 3, 1917.

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

date of issue.

Statements made in this publication are not the official expression of

the organization or its officers unless stated to be official communications

Published Monthly by the Supreme Council of

THE R O S IC R U C I A N O R DE R— A M O R C

ROSICRUCIAN PARK SAN JOSE, CALIFORNIA

ED ITO R: Frances VejtasaCop yright, 1949, by the Supreme Gr and Lo dge of A M O R C . All rights reserved.



TheRosicrucianDigestFebruary1949

ow are we to recognize adesire which is based onCosmic principles? Letus start with an analysis

of desire. Every desireconsists of two conditions.First, it is a perturbance,or aggravation of our normal state of well-being.

When we are possessed of desires weare ill at ease. We sense, or believe, thatthere is some deficiency of our beingwhich would be remedied by the satisfaction of the desire. Desires, then, inthemselves, are not enjoyable. I'hey arenegative conditions, implying the needfor something else.

It is patent that one who permits himself to be continually possessed of desires will be in a most distressing condition. The second condition of desireis the ideation which is always identified with it. In other words, every desire, aside from the perturbance itcauses, assumes some mental form oridea which we associate with it. Certainly no one has ever had an intensedesire devoid of the conception of whathe wanted! To summarize, then, somecondition or circumstance provokescraving which is sometimes mild, and at

other times quite intense. From this weform an idea as to what may remove it.

The ideas we associate with suchcravings are not always arbitrary. Mostfrequently, they are based upon, or directly related to experience. We knowfrom past behavior that a certain thingor act wrill remove the desire, and sothat idea is related to it. At other times,we imagine what will cause the relief,often to find that it does not. What

causes the aggravation or perturbanceof which desires consist? The commonest and most compelling desires arisefrom somatic wants—the requirements

of the body. When all that nature requires for our physical well-being andnormal functioning has been met, nosomatic craving arises.

Physical insufficiency, or inadequacyarouses sensations which we know asthe craving of the appetites. If it werenot for such sensations which compelus to act because of the discomfiturewhich ensues, we might, for example,starve to death in the disregard of theneed for food. Since we have learnedby experience to eat when hungry, cer

tain actions and things have becomeassociated with the appetite of hunger.The desire is immediately clothed inthose ideas which will more readily aidin removing it. The pleasure that follows from the gratification of such desires is obviously negative. It decreasesin proportion to the demands of the desire. The more we eat, the less the aggravation of the appetite with its consequent diminishing of the pleasure. Sucha pleasure first requires a subnormalcondition, a deficiency, before it can beaided. In other words, you cannot enjoy

the pleasure of eating unless you arefirst hungry. You cannot enjoy scratching unless you first have an itch. Suchpleasures are not wanted in themselves,but are a means of removing an undesirable condition; they are thus, negative.

M en t a l P l e a su r e *

All desires do not have a somaticorigin. Some arise within the mind.

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Monotony, or a condition of rest, is anaggravation of the consciousness. Theintelligent, objective mind when awakemust be subject to stimuli or it becomesrestless and there is produced a feelingof irritability. The brain has an energywhich must be dissipated or it disturbsthe harmony of the sympathetic andspinal nervous systems. Its facultiesmust be utilized. Memory, imagination,and reason must be employed. Theideal state of the objective mind is oneinvolving perception and conception,namely, to discern with the sense faculties and then to formulate ideas. Just assome foods are particularly savory, soare some ideas particularly gratifyingto the mind, for they arouse pleasingsentiments and emotions. Mental desires are ends, the realization of which,it is believed, will bring pleasure to themind.

The faculty of imagination continually creates ideals which become cravings for realization. We believe thatbringing into existence such things aswe conceive will add to our pleasure.We have arbitrarily created, by so doing, a deficiency in our well-being—something that we believe we need.Sometimes the realization of such ends

does bring pleasure to the ego, for it isthe pride of accomplishment. The selfmust be satisfied as well as the body,for the self has the need of expandingits powers and abilities. There are rightand wrong mental desires. The rightones lead to successive pleasure; thewrong ones lead to corruption of character and the dissipation of one’s mentalpowers. The principal distinction between right and wrong desires iswhether they are concerned with having or doing.

The mental desire to have, continually to want more and more possessions, is nothing more than cupidity,and inordinate love of possessions. Thedesire for the object, in such instances,is far more intense than the gratification that comes from actually obtainingit. Once possession is achieved thecraving then fastens upon the idea ofsome other object; thus the individualis led on and on without any real growing satisfaction. The whole mental selfbecomes corrupted, the imagination is

harnessed to objects which it ever pursues; when finally this form of desire is

satiated, unrest takes possession of theindividual because he is unaccustomedto find mental pleasure otherwise.

The greatest mental pleasures comein the exercise of the powers of mind.

We plan, for example, to bring something into existence. This is not for thepurpose of its content, or so that it addsto our possession or wealth, but ratherfor the realization of the fulfillment ofthe power of self. The poet finds pleasure, not in his bound book of poems,but in the realization that he hasglimpsed truth and has been able toexpress it. The sculptor finds pleasure,not in the fact that he has a large marble object depicting some form whichanother person does not possess, but

rather that he has been able to causematter to conform to the ideal of symmetry which he has been able to perceive. These men find pleasure in creative desires, in exercising their latentabilities as well as in realizing their fulfillment. The man who has the mentaldesire of possession is tormented by thethought that he must have something.Actually, his desire is not to bring anobject into existence, but, as stated, itis a love of possessing it. Consequently,the desire is never satisfied by any sin

gle acquisition and he is caused to cravemore and more.

i m p e r s o n a l W a n t »

Cosmic desires may be known by thefact that their satisfaction does not culminate in providing the needs of thebody, nor in the things of the world.One has not a Cosmic desire who suddenly aspires to own a fur coat, a largeestate, or to be free from the normalduties of life. A Cosmic desire is animpersonal want. It concerns the more

extended self, the Psychic Self. It ischaracterized by acts of humanitarian-ism and philanthropy. The woman whodesires to give a little time each weekto helping underprivileged children isexperiencing a Cosmic desire. The manwho helps an intelligent, ambitiousyouth to work his way through collegeis gratifying a Cosmic desire. Thewomen and men who give of their time,not for self-aggrandizement, but because they find a joy in acting as boyscout or girl scout supervisors are just

such people; they are motivated by Cosmic desires.

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If your desires cause you to find greatsatisfaction in the service rendered tohumanity, characterized by helping individuals, or the whole of society, youare conforming to Cosmic desires. TheCosmic desire is the urge of the spiritualself—of the soul—to express itself in

compassion, charity, and service. Whenyou are moved to conform to a deepspiritual urge, defined in terms of activity, in which the pleasure of your gratification will redound to others in addition to your immediate self, that is alsoa Cosmic desire.

The Soul as well as the body causesa craving, but the pleasures that comefrom gratifying it go beyond the mere

V

SeekersBy D a n i e l G .

Th e s e e k e r of truth becomes veryprotective of that which truth represents. He places its importance above

that of his own blood relatives. Truthto him is his true flesh and blood; it isconnected with his Soul Essence and God.

We all possess it because we havethat DIVINITY in us. And DIVINITY—GOD—TRUTH are one.

A child gathers from its family circlevarious forms of habits—fears, misconceptions, and malbehaviorism. The petideas and traditions become barriers between him and the external environment. He gets more and more of it astime goes on, and the more of the untrue concepts he gathers into himselfthe further he gets away from TRUTH —until at last he becomes unhappy.

He does not know where to turn, be-

sensations of removing the craving.Once you experience Cosmic pleasures,you can intensify them indefinitely as joys of living without the precedingaggravation or realization of insufficiency which accompanies physical desires. The only positive pleasure is the

enjoyment that comes from conforming to Cosmic principles, for such pleasures are never diminished. There areno limits upon bringing oneself intoharmony with the Divine; consequently, there is no cessation of Cosmicpleasure.

Because of the Imperator’s absence overseas,we have reprinted this article by him, from Th«Rosicrucian Forum —February, 1947.

V V

of TruthB a r o n e , F.R.C.

cause he has strayed from the true wayof thinking and living. He seeks manyroads only to find that at the end he isno better off than before.

However, disappointments are notwithout their reward and may be blessings in disguise. If we listen to our

inner voice in obedience, it brings usback to truth.Socrates was a great seeker of

TRUTH—he said that we all possess it.Through his system of questioning hewas able to draw out from any individual the most stupendous answers tointricate and metaphysical questions.He thus proved to himself and to listeners that the DIVINE ESSENCE is inall of us, and that we but need a littlemore introspection instead of the seeking in many books—only to place themon shelves to be forgotten.

The Cicero said there were five essentials in public speaking: (a) determining ex-Rosicrucian actly what one should say; (b) arranging the material in the proper order andDigest with good judgment; (c) clothing the speech in well-chosen words and care-Vebruary fully phrased sentences; (d) fixing the speech in mind; (e) delivering it with1949 dignity and grace.

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The 1949 Rosicrucian ConventionAUGUST 14 to 19, 1949

By the S u p re m e S e c r e t a r y

t i s a pleasure each yearto announce the annualGrand Lodge Conventionof the Rosicrucian Order.This year the dates forholding the Conventionhave been decided uponsomewhat in advance.The Convention will con

vene on Sunday, August 14, and conclude on Friday, August 19.

The Rosicrucian Convention is a

point in each year to which membersthroughout the world look forward. Itis the opportunity for all members tomeet not only witli their fellow studentsfrom all walks of life and all sectionsof the globe, but to visit RosicrucianPark, to see the workings and functioning of their Order, and to participate inthe instruction and inspiration whichwill be prepared and will make up theprogram of the Convention.

Details of this program are too vagueat the present time to be given even in

outline form. Further announcementswill be made. Special features are

planned for the 1949 Convention thatwill probably never be available againin this jurisdiction of the Order. Nowis the time for all members to maketheir plans to attend this Convention.It is your opportunity to fulfill themany hopes and desires that you havehad to talte part in Rosicrucian convocations and official sessions.

I wish to make it very plain thatevery member of the Rosicrucian Order,AMORC, regardless of the degree inwhich he is now studying, is entitled tothe full privileges of the Convention.Whether you are in the earliest neophyte degree or in the highest degreesof the Order, or at any intermediatepoint, it is your privilege to be one ofothers in this 1949 session. The summer months in the West are ideal forvacation. Make your plans now to visitCalifornia during August, 1949, and toinclude in your vacation the week atSan Jose and Rosicrucian Park which

will enable you to participate in thegreat 1949 Convention.

FOR THE ALUMNIThe Echo, Rose-Croix University Alumni publication, is now ready for mailing.

Only fine, worth-while material has been included. Since the officers of the AlumniAssociation feel that their membership list is incomplete, especially as to addresses, it isrequested that any member who wants to make sure of receiving a copy will pleasemail the correct address to Mr. Paul 0. Plenckner, 4104 30th Street, Mount Ranier,Maryland.

Anyone who has received a diploma from Rose-Croix University, at any time, isipso facto a member of the Alumni Association.

SYLVIA SWEARER, Secretary

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(Dn doniaizncz and ^A/loiaLiBy R a l p h M . L e w is , F.R.C.

LESSON TWO

e c a n take Herbert Spencer’s

explanation of conscience as representingthe comparativelymodem philosophicview. Thou gh thepresent philosophicview is not wholly

consistent, yet I believe that his opinionsare fairly representative. Spencer inveighsagainst the intuitionalists, those persons whocontend tha t conscience is an endowment received by manat birth, that it ispu rel y intuitive. Hestates that the intui-tionalists do not realize that conscience is the consequence

of inheritance and the modification ofaccumulated experience. We inherit acertain emotional sensitivity. We subsequently have a number of experiences that we modify with our thinking, the result of our sensitivity, and allthese come to constitute our moral senseor what we think is good or evil. Thus,conscience would be as varied as thedifferences of people and their environment.

Spencer states that the intuitionalistsignore certain effects of conscience;they teach that man should follow con

science regardless of consequences, andin that, he contends, they are wrong.For example, he states that they insistthat property which is lost should berestored by the finder to the loser irrespective of evil to the finder. Thefinder might be very desperately inneed of what he finds. He might bestarving and the food be necessary forhis existence. Yet, according to these

intuitionalists, it is nothis property and hemust return it even ifthereby the dictates ofconscience create theevil of starving a man.

Spencer particularly criticizes the beliefthat the moral sense in

man is Divinely implanted and that it isan innate attribute.He explains that thosewho believe this are,by implication, contending that sincemoral sense is Divine,it must exist in allm e n e v e r y w h e r e .They are very inconsistent, says Spencer,for ofttimes men have

a moral sense superseding what is com

monly held to be Divine command. Insuch instances the question is, Is conscience more Divine than the purportedwords of God? Suppose a man, as heoften does, acts by conscience contraryto sacred literature, the so-called wordsof God. How can this be reconciled?Which is more Divine, the words ofGod in sacred literature or man’s conscience? Again, if conscience is Divine,why does it at times oppose the writtenwords which are claimed to be of Divine origin?

However, according to Spencer, it is

possible to agree with the intuitionaliststhat all men have a moral sense, but wecan disagree with them in respect to theorigin of it, namely, whether it is Divine or not. He reasons that consciencehas not a natural origin. It does nothave a particular essence, a substanceor entity that is implanted within thevery being of man as an organ. Rather,it is generated by social distinctions and

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social taboos. In every society there areways of living which become acceptedand others which may be rejected.These become a social pattern or wayof life and become habitual with us.These may have merit or not.

On the other hand, Spencer admitsthat conscience does not concern itselfwith the extrinsic results of conduct.Conscience may be prompted by objective conditions, but it does not concernitself strictly with them. When we actin harmony with conscience, we do notthink of the rewards we may get or anypremium which may come to us becauseof conduct based upon conscience. Conscience is also not affected by the estimates, the personal results that come

about from conforming to it. We do notparticularly care, when we act in agreement with conscience, whether we experience pleasure or pain from it. Weare concerned only with an inner happiness, with an intuitive happiness, thesatisfaction which is derived fromknowing that we have conformed toconscience, that we have acquiesced toits demands.

Facts, says Spencer, cause us to disbelieve that conscience is Divinely implanted, not withstanding the inner

satisfactions which follow from it. Wemay cite still another example whichhe has given. Among ourselves, ordinarily, theft offends the moral sense. Itis definitely considered wrong or evilconduct. However, among the Bilochs, avery primitive people, theft is considered to be a sort of artistry, a Divineskill, an indication of one’s ability to deceive another and, therefore, is anything else but a moral offense. If, according to Spencer, conscience were Divinely implanted, then it would be in

nately perceived alike by all; it wouldbe universally accepted by man.

O u r S c l l - t l e g a r d

What does psychology offer us in explanation of the nature of conscience?Let us look at the cold, calculating conclusion of science. We will take theopinions of McDougall, one of the earlier classical psychologists. His writingslive in the most recent works becausehe is often used as reference. In a fewwords, we can define McDougall’s opin

ion of conscience. He says that it is theawakening of a combination of senti

ments which surround the self-regard. Simply put, this means that the self,the ego, the you, is regarded in variousways. The self to some is humble; theself, to others, is proud and arrogant orvain. Our self-regard is framed in various ways. These conceptions which wehave of self, the way in which we regard ourselves, are developed accordingto our powers of self-perception, to theextent that we are able to set self apartfrom other things. It all depends uponhow we look upon ourselves. Each ofus frames self in his ideals. That is understandable. There is something thatseems to be the best, that is very good orexcellent as a way of conduct, as a wayof life, or as an end to be reached. Welike to frame ourselves in such an ideal.We do not like to be separated fromwhat we think is the good.

These ideals we have are the resultof our social influences, people we contact, things we experience in our dailyliving. We come to certain conclusionsabout the good and we want ourselvesto be part of it. How we act so faras self is concerned depends on whatwe think as good. None of us wantsto appear as an ugly picture to himself. If we are honest we will admit

that we like to think of ourselves inthe light of what we believe is the highest or best of anything. When man’smoral sense opposes society, as it oftendoes, it does not necessarily mean thatthe individual is antisocial or recalcitrant. It may mean, says McDougall,that his personal experiences transcendthe mass good; that is, they seem to bemore important to him. In his opinion,his ideals may be preferable to the oneswhich society has established and, naturally, he wants to be part of the best.

McDougall cites the example of theconscientious objector. The conscientious objector may really be sincere. Hebelieves that his ideal, his view of waris more deserving, more altruistic, morenoble than those which society hasadopted and, naturally, he places selfin the ideal that seems best to him. Thesame may be said of the one who isaccused of heresy. He is not necessarilyopposed to religion because he is aheretic, but because the ideals of his egoare different and he wants self to be

consistent with what he thinks is thebest. Therefore, though motivated by a

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V ,

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moral sense, many men may be inclined to defy the law only because tothem the law is not consistent with thehighest good to which they want toattach self.

T h e R o t t i cr u c ia n C o n c ep t i o n

What is the Rosicrucian conceptionof conscience? I think we can presenta fairly representative idea of it without divulging any of the confidentialprinciples of the teachings. Conscience,we contend, is the guardian that continually stands upon the threshold oflife. It is the guardian that protects usagainst adversity, not by granting usany immunity, but by warning us ofthe possible violation of Cosmic or natural laws which might bring dire consequences. It cautions; it guides continually. Each inclination, each desire we

have from moment to moment, is athreshold upon which we stand, uponwhich self is poised. When we submitto such inclinations, make a change inour present status, do something different from what we are doing at themoment, we are changing our consciousexistence. We are different in thoughtand act from what we were the momentbefore. We have really crossed a threshold into a new mental state. Each desire, each temptation causes us to assume new obligations. It changes, eventhough slightly, our relations with

others and the things about us. If, then,we are faced with a decision each moment, we must be certain that, in making this decision, we do not degrade ourselves, check our own spiritual growth—our own development as a being, orthat we do not in any way retard ouradvancement. Since each second of ourconsciousness is a threshold of decisionwhich we must cross, we can never goback. We must make the best of thatdecision.

Having crossed the threshold in ourmind, ultimately we experience either

a feeling of righteousness or a feelingof remorse ana regret. If it is the latter feeling, in all probability it is because we did not heed conscience thatstood upon the threshold of our con-

Rosicrucian sci°usness at the time we were about toact or about to decide. Therefore, oneach such threshold of our consciousness, conscience stands as a sentinel ofthe subjective mind, of the inner in-

The

DigestFebruary1949

telligence that permeates our being. Itdoes not command us; it is not an insuperable force that we cannot escape.In fact, we know too well that we oftencan and do oppose conscience. It is,therefore, the creative, positive influence of the Divine Mind within us.

The Divine Intelligence has a certain progression as it manifests throughout all things. This progression functions as a cycle of evolution and devolution, simplicity to complexity, complexity to simplicity. This cycle of progression is a harmonious rhythm. Opposition to it produces negative reactionswhich are experienced as an inharmony. For example, the life force itself, that which makes us animate beings, is part of the energies or forces ofwhich the Cosmic is composed. Anyaction on our part which has a tendency

to disturb the equilibrium of the lifeforce within us or which would causeits cessation, produces, as we well know,a sensation of pain. When we conflictwith things in our environment or ifour acts are such that they would tendto interfere with the natural course oflife within us, we are warned by painthat we are producing an inharmony inour body.

Likewise, such acts of ours whichoppose the Cosmic order generallythroughout our whole being, or are inconsistent with it, are reflected in the

so-called pangs or pain of conscience.When we are about to oppose the Cosmic order, we experience a sense ofwrong. This sensation we frame inwords, the inner words of conscience.Actually we provide the words to fitthe feelings which we have. Conduct,on our part, which does not elicit conscience produces within us a keen senseof righteousness. If what we are doingor intend to do is not in opposition tothe Cosmic Intelligence in our being,we do not experience conscience but,conversely, an inner satisfaction.

We may summarize the Rosicrucian viewpoint by saying that conscience isthe positive influence of the Divine essence within us, propelling us in certain directions. I do not mean that weare fatalistically guided but that ourchoices should be consistent with thepositive influence of the Divine. When

(Continued on Page 19)

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^ t o m t f i z c z /J- x c (iL < j£ ,± o j- t f iz <[ P a ± t

Each month, books, manuscripts, and documents of the past, recalling thehistory of the Rosicrucian Order in its struggle against the traditionalenemies of mankind—Ignorance, Superstition, and Fear—will be presented

by illustration and brief description.

By J o e l D i s h e r , F.R.C.

Literary Research Department of AMORC

T O

All Ingenioufly Elaborate Students,In the moft Div ine M yfteries of

Hermctiquc Learning .Ht Sab jc& oftbit tnfuing W orke, is a Philofo-

phicsll accost*! of th*t Eminent Secret treasur'd up in the 6oftmt o/’Nature; which hath been fongl? for of Many, butfettndbja^c w, notwithjlanding Experienc’d Antiquity h*tk afforded faithfull

(though not frequent) Difcoverie* thereof. Paft Ages have like Rivers cenvtitd downt t* ter, (upon tht fhatt,) the more light, a»d Sophifticall piecei «f Lettning 5 but 'bint were Profound *WMifteriou«, the weight aid Jolidity thereof, fttnkf to tU Bottom* ; Whence every tnt mu attempts ro dive, cannot taftl] fitch them up: So, that wb-tt our Saviour ftud to bit Difciple*, mrj ( I hope witluut offence) be fpeken to tht EUdtd Sons of Aft j O nto

yon it it giveo to know the MyQerits o f the K ingdorae o f G o d ; but to others in'Parables, that feeing they might not fee, and h ea

ring they might not under ftand,Our Englifh Philofophers generally, (/ike Prophet* ) haw re

ceived little honour (nulejfe what bath letnt privately paid them) in their own c Count rey } nor have they done any mighty Wo rkes

amongft usjxcept, in covertly adminifiring their Medicine to 4 few

Sick, <W healing them . (Forgreater Experiments then Vrhat itptr- formet in Phyfick,r6#J never pnllikflj made (hew of.) Th»t did 1.0 .

(one of tht firftfenrt Fellowes of tin FracresR. C.J in curing tht young Earle o/Norfolke, ofthe Leprofie; and Do&o r B. in carrying off the viruiency of tht Small-pox. t'frice, fromQpeen Elizabeth;

irtfbmHcb that they never appeared. Bat in Parts abroid they have found more noble Recc ption, and tbt world greedy ofobtejning their Workes ; nayfcatlnr then want the fight thereof ) contented to view

A 2 thtm

A b o v e is the first page of the intro

duction to Theatrum Chemicum Britannicum of Elias Ashmole, London,1652. The full title is: “TheatrumChemicum Britannicum containing several pieces of our famous English philosophers, who have written the Her-metique Mysteries in their own Ancient language. Faithfully collected into one volume with annotations thereonby Elias Ashmole, Esq., qui est Mer-curiophilus Anglicus.”

This collection of alchemical tracts,contains, among others, Thomas Nor

ton’s “Ordinall of Chemistry,” G. Ripley’s “Compound of Alchemie,” and Dr.John Dee’s Testament. These threewere universally known as alchemistsand their works were exceedingly popu

lar. It may be that Dr. Dee was bestknown of the three, but the other twowere equally noteworthy.

George Ripley, the first to publicizethe works of Raymond Lully in England, despairing of mastering alchemyunder one teacher, traveled widelystudying with those known to be proficient in the art. At last, he was anacknowledged master, and ThomasNorton long tried without success tohave himself accepted as a pupil.

Finally, Ripley accepted him. He immediately set out on horseback for histeacher’s home, riding 100 miles in order to get there. He was only 28, buthad prepared himself well, and mastered the alchemical art quickly.

Ashmole himself, however, is inmany ways more interesting than themen of his book. He was an antiquarian, an authority on heraldry, and published in 1672 a creditable work entitled, Institutions, Laws, and Ceremonies of the Order of the Garter. He wasalso an astrologer, and the first gentleman to be made a Freemason. He presented to Oxford University a museum,called the Ashmolean Museum, largelya collection which he had inheritedfrom his friend, John Tradescant. Inthe matter illustrated, note especiallythe sentence: “Thus did I. O. (one ofthe first foure Fellows of the FratresR.C.) in curing the young Earle of Nor-folke, of the leprosie; and Doctor B. incarrying off the viruiency of the small

pox, twice, from Queen Elizabeth; insomuch that they never appeared.”

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<4f rm

YOUR EMOTIONS

By R o d m a n R . C l a y s o n , Grand Master

PART TWO

m o t io n is the effect orbacklash of psychologicalmovement; emotion isthe passive mode of behavior in the sense thatthe individual suffers orendures effective changes;emotion is essentiallysubjective. The passive

mode of behavior is conspicuously asubjective process, although it is veryhard to describe and analyze the sub

jective components. There is no comparability between subjective and objective emotional behavior. Emotion fuseswith other subjective factors, producingan innumerable variety of effective experiences. To illustrate, the popularterm fear refers to an effective experience arising before the attainment ofthe goal. The psychological situation isone in which danger or injury threatensa subject before he reaches the goalwhich affords absence from danger.

It is this fusion of the effectivechanges with the perception of the psy

chological situation of threatening aan-ger which is popularly called fear. Emotion is the subjective effect of the dynamic factors in the psychological situation. The subjective process as such canbe named joy, apprehension, fear, sorrow, et cetera, but cannot be described.It is possible, however, to describe thedynamic factors which uniquely identify emotional qualities; and thus it is

possible to differentiate between emotions.

It is felt that psychologists have madelittle progress in their analysis of emotion because many are still guided bythe layman’s demand that behaviorshould be described in all its complexity in any one situation. But descriptionof very complex situations is notoriously inadequate, in that it obscures thesimilarity of relationships in differentsituations, which is one of the primary

aims of scientific analysis.When one observes an emotion in another, he perceives a certain constellation of a number of behavior aspects.Another person observing the same behavior might perceive a different constellation of aspects, and report that heis observing a different emotion. Wedo not and cannot perceive the subjective core of a person’s emotion, but wedo perceive, first, a part, at least, of thesituation within which his behavior ismoving to some extent, also the dynamic stresses in that situation, and

those changes in his behavior and bodily appearance which are the immediate expressions of his emotion, such asblushing, heavy breathing, rapid heartbeat, husky voice, facial expression,trembling, or uncoordinated locomotion.

It is the totality of a selected number of aspects in the person’s behaviorwhich we perceive as his emotion. Sinceemotions arrive out of the dynamic re-

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lations of the individual to the direction of his behavior, we might furtherexpect that the interpretation of theemotions from facial expressions approaches certainty as the observing person is also able to perceive correctly

the dynamic situation of the individual.If our analysis of emotion is correct,this is precisely what we should expect.

If a number of people are frustratedby common stress, or threatened by thesame danger, or participate in the successful achievement ofthe same goal, therewill be collective uniformity of emotion.This is recognizedwhen people gather forspecial purposes, as in

church or in a secretsociety where they exhibit great uniformityof performance.

Just before the year1900, physiologists began to report amazingfacts about the endocrine, or ductless,

lands. These glands,nown as the glands

of internal secretion,discharge their secre

tions into the bloodstream. In this theydiffer from the ductglands — as salivary,tear, and blood glands—which pour outtheir secretions nearthe body surface. Forsome time psychologists did not realizethe connection between the endocrineglands and human be

havior. As endocrinologists reported onother glands, psychologists noted the effects of the endocrines on human behavior.

The thyroid, located in the neck nearthe windpipe, influences physical andmental growth. Undersecretion of thethyroid in an infant causes “cretinism,”a condition of serious physical and mental retardation. Deficient thyroid functioning in an adult, called myxedema,causes inactivity, listlessness, increasedweight, puffy skin, and loss of hair. On

the other hand, oversecretion of the

thyroid produces restlessness, nervousness, and increased metabolism orenergy consumption. Oversecretion of ahormone from the pituitary gland, located in the center of the head at thebase of the brain, causes “giantism.”

Undersecretion of the same hormoneproduces one type of “dwarfism.” Thepituitary helps to regulate sexual development, as do, in all probability, twoother glands—the pineal in the brain,and the thymus in the upper chest. Dys

function of the parathyroids, which arefour small pealike bodies found near the thy-r o id , cause sever ecramps and spasms.Lack of insulin in the

ancreas causes dia-etes. Hormones fromthe liver, which islargely a duct gland,serve to regulate thechemical content ofthe blood.

Much is still to bel ea r ned about th efunctions of the endocrine g l a n d s . Theyoperate as an interconnected system,

which makes it difficult to isolate thefunction of each gland.Their importance, psy-chologically, lies intheir effect upon energy level, upon physical and mental development, and uponemotional behavior.

P s y c h o l o g i c a l f i n d i n g s

Walter B. Cannon, psychologist, wrotethat the feeling of emotion does notcause bodily changes nor is it caused bythem. It is, however, intensified bypronounced or prolonged muscular activity. Cannon’s theory, which is now

enerally accepted, assigns emotion to arain function instead of to widespread

bodily changes. The result of his research showed that during intense emotional states the adrenal glands, locatednear the kidneys, discharge a hormoneinto the blood stream. This adrenal

hormone, called adrenalin, energizes

By Erwin W. E. Watermeyer,

M.A., F.R.C.

Director, AMORC Technical Dept.

• It has been reported from R uss iathat Nikolai Sinitsin, a Soviet biologist, has succeeded in evolvinga method of transplanting a heartfrom one living animal organismto another.

• According to Dr. R. S. Manley ofBoston, the force exerted by a

biting molar, during the processof chewing, may range from 14 to260 pounds.

• A new system of communication,entitled Ultrafax, combining radio,television and high-speed photography, has been developed by theRadio Corporation of America.This system is capable of sendinga million words per minute or entire pages with printed words andillustrations.

• Random note of technologicalprogress: An electronic rat-trapnas now been developed, sellingfor $198.

[ 1 3 ]



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the whole organism, preparing it foremergency action by stepping up bloodpressure, increasing sugar content inthe blood, sending blood to the extremities and causing it to coagulate faster ifexposed to air, et cetera. Knowledge ofadrenal functions opened new possibili

ties for understanding the emotions.Instincts, according to William Mc-Dougall, are the equipment by whichman perceives various stimuli, experiences emotion, and acts in a certainway. Perception and action can bemodified, but emotions remain the coreof instinct, and change very little.

Wilhelm Wundt objected to the postulation of James and Lange whichclassified the emotions as being eitherpleasant or unpleasant. Wundt saidthat every feeling has three aspects,pleasantness or unpleasantness, excite

ment or quiet, tension or relaxation. Afeeling may be pleasant, relaxed andquiet, or it may be unpleasant, excited,and tense. If none of these experiencesare present, there is no emotion.

An experiment was performed by SirCharles Sherrington. He cut the spinalcords of several dogs just below thebrain. They then had no sensationsfrom the viscera or skeletal muscles.According to the James-Lange theory,the animals should not have experienced emotion because the bodily basiswas removed, yet the dogs continued toshow anger and affection. They also re

jected unsavory meat. The evidencemay be inconclusive, but the outwardexpression of the dogs resembled trueemotion.

How do emotions originate? Do achild’s emotions develop as he grows, ordoes he learn them? K. M. B. Bridgesshowed how emotional reactions developfrom a simple experiment in a newborn baby to a dozen or more distinctreactions in a two-year-old child, including, fear, disgust, anger, jealousy,

delight, and affection. This has to dowith what psychology calls maturation. An interesting case is offered by Florence Goodenough. A ten-year-old deafgirl, who was also blind from infancy,was found to express fear, anger, dis-

Rndrrurisitt trust, and delight, just as normal chil-Kosicrucum Ag ^ ^ could not hdve

learned from seeing or hearing others,Goodenough believes the case arguesstrongly in favor of maturation.

The

DigestFebruary1949

How we express our emotions, as wellas what arouses them, depends a greatdeal upon our training and experience.The Chinese are “pokerfaced” largelybecause they are taught restraint. Chinese boys and girls learn not to laughboisterously or show anger. Many emo

tional expressions differ in various partsof the world. Among some peoples thekiss as a sign of affection is unknown.Instead two persons may rub noses, orwith the nose one may touch the cheekof another, or touch the other’s nosewith the end of a finger. Weeping is apart of various tribal ceremonies; yetoften the ceremonies end with laughterand gaiety, following quite naturally.Certain people vent their anger in traditional ways, by breaking their possessions or setting fire to their own houses.Laughter, however, seems to be the uni

versal expression of high spirits. Psychologists feel that emotional expression, such as language, must be learned,at least partially.

Emotion affects both memory andlearning. Freud explains forgetting interms of repression. Because we repressthe unpleasant we forget ideas or incidents associated with it. Several psychologists propose the theory that bothpleasant and unpleasant emotional experiences are retained better than experiences having no emotional value.

The element of emotional shock cangreatly affect memory. The emotionsare a natural function; however, theyshould not function in excess. The conscience and the consciousness, as controlling factors, should act as governors.

Sen t i m en t s a n d I n t e l l ec t

Indications are that sensation has twofunctions. These functions develop asdo two branches of a tree. One of thesebranches represents the intellect and itsvarious degrees of emotions—this hasreference to the external world and itsreactions. The other branch has reference to the real inner self which manifests as the personality. The intellectfinds its joy in the knowledge of theuniverse. The sentiments constitutethe effects of experiences of the innerself, the realization of which comesthrough the subconscious or subjectivemind. The intellect is the fruit of thesenses, and the sentiments are the fruits

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/



of the emotions. Every stimulus whichaffects us modifies the emotionalism ofthe inner self. In general we may saythat pain may be interpreted as an interference with progress, while pleasureis an elevated power of progress. Ec

stasy may be said to be the result ofintegration between the subjective andobjective realizations.

Any great strain upon the emotionalnature, such as fright, extreme worry,or mental shock will disturb the normalfunctions of the body; the mental faculties can be also affected. Experienced

hysicians realize that emotions muste taken into consideration, and that the

psychological and psychic side of manmust be given consideration in diagnos

ing disease as well as in treating it.The actions and reactions of humanemotions are responsible for manycauses of illness. There are subtle, intangible, mental, psychological, andpsychic emotions which react withinthe human body every hour of the day.They can have an effect upon both themental and physical functions of man.Our emotions are a part of the energyflowing throughout our body. We allknow that fright of an unexpected nature upsets the emotions and causes re

actions that produce illness. Fear sometimes produces nausea, upsets the digestive system, brings about a headache, and causes various organs in thebody to become disturbed in their equilibrium. When fear is analyzed, it becomes at once evident that it is not a

hysical thing. We may be frightenedy some occurrence at a distance from

us. The only thing that reaches ourconsciousness is an impression throughsight, and this in turn affects our emotions. But the result of this intangible

something that reaches us can causethe physical parts of the body to begreatly upset.

By assuming the proper viewpoint inhaving an understanding of the facts,one can clear his system of emotionaldisturbances. It must be realized thatof the universe itself there can be no

hatred, enmity, jealousy, or fear. Theuniverse functions harmoniously. Weshould endeavor to put ourselves in harmony with the universe, and cause ourselves to feel that only by our livingwith thoughts in agreement with this

universal goodness we can find thegoodness that is meant for us. In doingso, we will be free from emotional errors, and free from inhaimony. If weare overruled by our emotions, weshould endeavor to establish harmonyin our minds and bodies, and to bringabout a change in our thinking and doing. As a result, health will be improved and happiness realized. Futureinterpretation and understanding ofpersonal problems will depend upon thechanges which we ourselves have made.

The existence of actualities is not asimportant to us as our realization ofthem. If emotional consciousness andmental realization are taken away, wehave nothing left. It is through emotion that we have a realization of the spiritual or psychic self, the real selfwithin us. Man is, indeed, a creatureof emotion. Our environment affectsour emotions, and our emotions tend torule us. If we do not desire to be slavesto our emotions, we must develop mastership over them.

Emotions are necessary, we musthave them, but they must be recognizedfor what they are, and must be directed. The exercise of will is the product of emotion and desire; we will to door not to do. Fundamentally, the onething which will cause us to exert willand determination to attain an objectiveis emotion, for emotion creates desire;desire then moves us. The emotionalimpetus derived from our own thoughts,from a woodland scene, the words ofanother, or something read or seen, is achallenge. Emotion is a very necessaryattribute, but it must be controlled.Through proper control and directionof the emotions, the consciousness maybe raised to a higher emotional plane.It is then that we begin to have a truesense of the value of the finer things oflife.

V V V

God—Deus, came from the Zend word DAO, meaning Light and Wisdom; and

from DAER, meaning to shine.—From The Triangle, October, 1923.f 15 J



IT’isaiU’Lsi o f IHxitainBy N i a l O r m e ro d , M.A., F.R.C.


Th e Island of Britain is the home of

three priceless treasures—not thekind that may be traded for gold; their

worth is greater than that. Undiscem-ing tourists and even many who neverleave Britain’s shores know nothing ofthem. They may be dimly aware ofsome indefinable power that transcendsthe fairness of the land, yet they maynever discover anything of Britain’strue heritage.

First there is the Bardic Crown,shared with two other lands, Brittanyand Ireland, but revered nowhere as inBritain. Whence came these mysteriousBards? They seem to be a religiousenigma; their customs bear little relation to any in the ancient world. Speculation has linked them with the Or-phites of Greece, the sacred groves ofBaal, and even with the Brahmins ofIndia. It would seem more likely thattheir lineage is descended from Minos,and there is a tradition that forty daysbefore the flood, the Lady Caesair, niece

or granddaughter of Noah, landed inIreland with fifty girls and three men.This might indicate an Atlantean descent. It is a most pleasant pastime toweave fancies of this kind, even thoughthey are barely profitable; the historyof the Bards is lost in the mists of time,and the true word of their teachings isthe remembrance of a dream.

The clay cylinders of Babylon, themural inscriptions of the Pyramids, theBook of the Dead, Veda, and Upanishad remain, but the Triads and teachingsof the Bards, mostly handed down byoral tradition, were all but destroyed byRoman massacre in Britain and Norseinvasion in Ireland. Yet so strong werethe roots of the tree that many blossomshave thrust forth from the stump, evendown to the present day. When theTriads reappeared after about a thousand years’ eclipse, it is hardly surprising that they had lost something oftheir ancient purity and correspondence

to divine symbols. However, patienceand an understanding heart may yetreveal much worth the search.

The Bards make the religions ofEgypt and Israel seem almost harshand arid, and the Brahmin becomesovertoned in comparison. An aura ofthe limpid hues of nature seems towreathe around the doctrine of theBards. Use of grove, stone circle, andtree runes kept them close to the primalsource of intuitive wisdom. The whisper of the woods at twilight, the voicesof the wind and sea, with the clearnessof blue sky and the pure light of thesun, still come to us in their literaryrelics. “The clouded isle,” “ The honeyisle,” and “The land of yearningbeauty” (Prydain) were terms used todescribe Britain. The shape of thepresent name can be seen in the ancient form Prydain.

In all the Celtic mythologies arefound the usual group of three, deitieson the pattern of Brahma, Shiva, and

Vishnu. There are allegorical collections concerning a crowded—it mightbe called overcrowded—pantheon, butthese do not reveal the secret teachings.

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Sir John Daniel in his Philosophy of Ancient Britain offers much interestingdata. The Divine name was I A 0,sometimes written as the broad arrow / \ This symbol is now used to mark

• prison uniforms — an interestingexample of a holy sign being degradedfor religious or political propaganda.

Each sound in the divine name hadits appropriate tree symbol with a special meaning, which might be renderedas, the eternal feminine principle oflove, the creative principle, and the divine power. It could also be interpretedas past, present, and future; or, assplendor, virtue, and harmony.

T h e B a r d s

The dress of the three orders of Bardshas been preserved almost in entirety.First were the white-robed Bards; thiscolor betokened their priestly office andthe purity of the light. Next came theOvates, robed in blue—the “graduates”in arts and sciences. The green-cladDruids were teachers and instructors,but lower in rank than the other twoorders. Each ornament was symbolic:the crown indicated the wisdom of theBard; the crescent reflected the truelight of the sun; the robe, the ray uponwhich the aspirant was working; theglain (a circlet of glass beads) pointed

to the limitation of earthly incarnations; the staff meant the power of theinitiate—the magic wand; and the harprelated to the Cosmic keyboard.

An oval enclosed by two circles figured as the prototype of their stoneshrines. The outer circle symbolizingthe ring of space—or chaos. Next camethe circle of courses—the chief beingthose of nature and rebirth. The inneroval might possibly have represented aCosmic egg, but also was the region ofregeneration, blessedness, or heaven.

Here was a complete cosmology in onegiyph-The yearly ceremonies of the Welsh

National Eisteddfodau are pallid nationalistic and literary imitations of thetrue Bardic tradition, but their survivalbespeaks the persistence of Celtic culture. The four books of Wales, The Black Book of Caermarthen, poeticalcollections under the Bardic names ofAneurin and Taliesin, and the Red Book of Hergest, dated from between

the twelfth and fifteenth centuries, support Renan’s contention that Bardismwas thriving in the Middle Ages. Theother interesting compilations are The Myvyrian Archaeology, the lolo Manuscripts, and Barddas, a collection ofBardic Triads. In 1948, two esotericorders of Druids attended mystical celebrations on the day of the summersolstice at Stonehenge, after nearly twothousand years of Christianity.

HoIgr G r a i l

The Western arcana have found otherexpressions. The Holy Grail belongsindisputably to Britain. In the Celticmythology was a mystical vessel, thecauldron of Ceridwen, who seems tohave been a British Artemis. So in theopening of Chretien de Troyes’s Conte

de Graal the holy vessel is held by amaiden.A grail between her two hands a

maiden held. . . .His Grail hero is Perceval li Galois

(Perceval, the Welshman) clearly indicating the source of the legend. Perceval is a present Welsh surname. Inlater romances the name changed, whenit was used by Teuton, Frank, andLatin romancers.

A folkloric belief persists that Josephof Arimathea brought the Grail to Glas

tonbury where it is concealed, and thatas long as it remains in Britain, no evilmay befall the land. This belief is supported by an interpolation in the Latintext of William of Malmesbury’s Antiquity of Glastonbury Church. Scholars think this a thirteenth century gloss,but its importance lies in the contentionbehind it. In the same category is theGlastonbury legend that Paul of Tarsuspaid a missionary visit to the CelticChurch there.

These stories reflect the controversy

between the Celtic and Roman forms ofChristianity, and seek to establish thepriority of the Celtic Church, who claima Christian foundation over five hundred years before Saint Augustinebrought the gospel to Kent in 597 A.D.Yet another implication may be thatBritain was recognized as a seat of theancient mysteries, as important asThebes, Eleusis, or Delphi. This theoryis given further support by the tradition that Pythagoras visited not only

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India and Egypt, but the Druids ofBritain in his search for the truth.

Even more convincing than theseapocryphal tales in pointing to a Britishesoteric foundation is the emergence inEnglish and European literature of“The Matter of Britain.” After the tri

umph of Christianity in the West, KingArthur appears, as it were, from anunknown Avalon, to become the newgenius of the race. As certain as thefact that he never conquered Christendom in the manner of the legends washis absolute conquest of it in literature.

K i n g A r t h u r

Arthur, too, is a mystery. He is mentioned first by Nennius (Nyniaw) abishop’s chronicler about 825 A.D. Hisname appears again in the Cambrian

Annals, completed by 956 A.D., wherehe is also styled as the victor of MountBadon, a battle against the Saxons in518 A.D.

Bede (Northumbria, 731 A.D.) andGildas (Wales, 548 A.D.) are silentabout him and assign the victory ofMount Badon to Ambrosius Aurelianus.In three other chronicles by Welsh ecclesiastics, Arthur is treated as a recalcitrant, pagan magician. Against this,several poems in the four books ofWales sing of him as a mighty hero.

Two other medieval Welsh poemsKulhwch and Olwen and The Dream of Rhonabwy mention him, but it is notcertain that Geoffrey of Monmouth usedany of these sources for his Latin History of the Kings of Britain (1139A.D.), wrhich seem to have given theimpetus to the whole romantic cycle ofArthurian tales, although he owns theuse of “A British Book.” SubsequentlyWace wrote an Anglo-Norman poem,dated 1155 A.D., called Brut, whichwas quickly followed by an English romance of the same name by Layamon,

a Worcestershire priest. In these storiesthe Round Table makes its first appearance. In due season there follow themost famous English versions by Malory in prose (1485 A.D.) and thepoetry of Tennyson.

Scholarship has to admit that manypieces of the puzzle are missing, butwhatever the theories, there are scarcelyany opponents to the idea that Arthuris of divine progeny. The contention is

between those who regard the legendsas Christianized versions of pagan tales—or their hero as the expression of aCeltic Messianic hope, and betweenthose who sense something more vitalin the legends, who see the sun in splendor of the ancient wisdom piercing the

dark clouds of the medieval world.It is possible that there may havebeen a prince Arthur whose deeds inspired the poets, and whose name-like-ness to Gwythyr of the Cambrian gods,caused the miraculous elements of folklore fancies to collect around him afterdeath, and at the same time to expressa yearning for the peerless prince,whose kingdom is scarcely of this troubled world. Nevertheless, the purerlight of the ancient wisdom still shinesin the legends; the knightly contestsdramatize the conflict of good and evil;the Round Table is not just the tableof the “Last Supper,” but the metamor-

Ehosis of the zodiacal belt, and theardic stone circle. Arthur’s sword Ex- calibur is the sword of initiation, and

the hero’s death at the hands of thewicked Medraut is the sacrificial deathof the solar deity, and the expectationof his return from Avalon is the mystical second birth of the initiate. Thetreasures of the past are always beinglost in the debris of ages, and only thosewith understanding can rediscover

them.The Grail has already been touchedupon; it remains only to mention brieflyArthur’s connection with Glastonbury.The alleged remains of Arthur werefound there in Henry II’s reign, andsome writers connect Glastonbury withAvalon; this would seem to indicatethat Glastonbury had an ancient Temple of Initiation. In a recent article inthe Occult Review, Lewis Spence suggests that the whole vale of Glastonbury was laid out as an immense natural zodiac. The structure would seem

to have been identifiable with the mystical cauldron of Ceridwen. Thus thetraditions of Bard, Grail, and Arthurall link at Glastonbury, and the threetreasures of Britain became expressionsof one arcane doctrine.

A n c i en t T r i a d

To conclude with a Triad in the manner of the ancient Bards:

The three priceless treasures of the

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Island of Britain: the Crown of the Bard; the Holy Grail; and the Book of Arthur.

Should these be the only heritage leftby Britain to the future ages, her place

among nations will have been of theworthiest. For these are not the corruptible wealth of this world—buttreasures in heaven.

Note: American serial rights only.

V V V

ON CONSCIENCE AND MORALS(Continued from Page 10)

we tend to deviate from this influence,a stress is produced. This stress causesa perturbance. Our acts, then, are inharmonious with the Divine Mind, andwe experience the effects of conscience.

U n i t y o t M y s t i c i sm a n d S c i en c e

Can we preserve these mystical elements of conscience which we have outlined and yet relate them to the psychological or mental processes which alsocannot be denied? After all, the unification of science, philosophy, and mysticism is the ideal of Rosicrucianism.We cannot close our eyes to the truthwhich exists in each of these three different fields of human endeavor andexperience. Yet, to bring all three ofthem into agreement, when they seemso diverse at times, is admittedly a challenge to the expediency of the Rosicru-

cian teachings. But this we shall nowattempt.

We shall begin by admitting that thehuman is quite gregarious. He is asocial animal. He thoroughly enjoysliving with groups of his own kind. Hisselfish interests, those things that hefeels essential to his well-being, he isinclined to extend so as to include theconditions and circumstances of hisgroup. In other words, self does notnecessarily include only our intimatebeing. It also includes those things inand around us which we enjoy, whichwe feel are essential, and which wewant. For analogy, suppose we feelthat a given number of people livingwith us in a certain area or vicinity isnecessary in order to assure us security.Consequently, the acts of any people inthat group, of which we are a part,which cause people to stay together,which help to keep the number intact,which we think necessary for our security, seem to have merit to us. Suchacts would, naturally, further our own

self-interests and peace of mind. Thus,therefore, such acts become good acts.They seem to have a certain moral value to us. We know they are furthering our instinct of self-preservation.

Now, we also know that the humanfeels quite helpless at times in the pres

ence of inscrutable and uncontrollablephenomena, when things are happening which he does not understand andcannot direct. He has a consciousnessof his own helplessness and this has atendency to precipitate a fear of whatseems to be the supernatural. Obviously, to such individuals, defying thesupernatural would seem to invite disaster. It would seem to be an invocation of those powers which the individual fears. Consequently, any actsby members of his family or his tribe

which defy the supernatural, thatwhich he fears, become taboo. They arethought to be detrimental to his self-interests. Such acts constitute wrong conduct. They ultimately become morally wrong and it becomes habitual forthe individual to think of them as such.

Now, these crude restrictions and inclinations which I have given as an example are really at the bottom of morals. They are modified by our instinctsand our sentiments. Objective conditions, the factors of our environment,

as I have pointed out, stimulate theseinstincts, arouse them within us.

With the refinement of the individual, with that culture which we attribute to high civilization, the individualacquires a hypersensitivity. He becomes much more conscious of his self,and self-interest to him is much moreinclusive than it is to the primitiveman. It does not merely include sustenance and the welfare of his body, orhis own physical security. The refinedindividual experiences hurt of pride,

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hurt to the ego itself. Consequently,the personal resentment which he feelstoward the hurt to his pride, he sympathetically extends to those others in hisenvironment. He experiences a senseof moral wrong, if his acts injure thepride or ego of another.

Now, we have reasoned in this process the causes of the moral sense. Actually, however, there is usually no rational element associated with conscience. Conscience is just an impulse which we receive. It is not somethingthat has been reasoned about. We react to something that appears almostintuitive, but the elements, which havecaused this impulse within us, whichhave precipitated it, which have established this moral sense within, mayhave been inculcated through our ob jective experiences and our associations

during childhood or through the inherited sensitivity of refined parents.Self, in one sense of the word, is an

aggregate of many things. It includesthe psychic, the mental, and certainphysical properties. All of these are integrated into what we call self. Whatoffends any aspect of it, the mental,psychic or physical, is obviously repugnant to one. In primitive society, theoffenses against self are very gross, asI have explained. They are not regarded as conscience, they are thatwhich would be an infliction of physi

cal pain or the denial of things absolutely essential to sustenance. Thus, thelower the level of consciousness, themore gross the consciousness, the lowerthe moral sense. Consequently, we cannot expect a savage or a primitive being to have the moral sense that we do.In the evolved consciousness, where weare more aware of self, the offensesagainst self become more extensive. Inother words, self-esteem does not justinclude our body and its needs. It includes honor, reputation, achievement,and any conduct which adversely af

fects these in others is felt by us aswell. We can understand that such isnot desirable to others and we concedeit as wrong. All men are united by thecommon nature of their being, the Cosmic elements of which they are composed. Consequently, the more we areaware individually of self, the more weexpress self; the more conscience comesto include the selves of others, the more,

then, we are brought into harmonywith the selves of others, the more wewill not permit ourselves to do to another what we would not want him todo to us.

N o U n i v e r s a l M o r a l S en s e

There cannot be any universal moral

sense, it should now be apparent, forthere exists no universal environmentin which men live. Consequently, theinterests which self includes vary considerably. We may accept the idea thatthere is a sensitivity of our being thatcan be evolved and developed as selfand that it can extend out to includemany things, but we must also acceptthe fact that the objective faculties, theenvironment, the physical world itself,have to do with the development ofthat self-consciousness of which themoral sense consists. This being so, weshall always have persons with differentmanifestations of the moral sense. Forexample, conscience may prevent theaverage American from committingbigamy because, from his experience,his training and social contacts, itwould be offensive to his self-esteem.Elsewhere, if persons have been broughtup in a different social environment,bigamy would not be considered offensive to morals. We can only say thatthose who have the most evolved conscience must, to a certain extent, be

their brother’s keeper. Also, they mustnot censure others too severely if theseothers have not been subject to thesame environment and are acting according to a different moral perspective.

Conscience, or the moral sense, constitutes the way in which we regard the relation of self to our environment. The more inclusive the self-regard, themore acts and things that seem essentialto it, the more developed becomes themoral sense.

If the happiness of others affords youhappiness, you are certain, therefore, toregard as morally wrong any conductwhich jeopardizes another’s happiness.

Consequently, the only aspect of conscience that is rooted in the nature ofman is the awareness of self. All elseof conscience is a later acquisition fromone’s surroundings and experiences during the course of life.

[ 2 0 ]



6A 1UV\}vr ■: r 1»*tr, r•? h {BKARi* -Ti. C. 0 •

Sducat loii-r'Iiilosoph y-K eligion

czQn aa.fi

to (2rizati<jz. ^WzLtLng By L o u i se A n d e r s o n , F . R . C .

W h a t i s creativewriting? The de

ceptively simple answer is that any statement written with sincerity is creative. This

Erinciple, if compre-ended, can be pro

foundly moving, for itmeans that whateveris said sincerely isworthy of existenceand has a right to livein an expressed formfor its moment of life.But there is an even deeper significanceto the definition of creative writing.What happens to words is oddly unimportant. What happens to you is theunique significance. This emphasis onthe inner experience constitutes the ex

perimental approach to the subject ofcreative writing.Such an experiment immediately be

sets us with difficulties. First, how cansuch writing be judged? The simpleanswer is that to evaluate inner experience necessitates but one standard: Noone except the writer should attempt to

judge, and he knows, HE KNOWS. Asecond difficulty is suggested by whatseems to be a popular misunderstanding, that creative writing is preliminaryprofessional writing. But that view is

not acceptable in the experimental approach. How you feel after you haveexpressed your observations in wordsis the clinical thermometer of creativewriting, but to use your feelings as acriterion of permanent worth is notonly beside the point but utterly useless.

If the standard by which creativewriting can be judged is subjective, whoshould be encouraged to write for thesake of inner growth? Is the group tobe self-chosen or coaxed? The view

point here is that the self-chosen take

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care of themselves, theones who are untouched remain silent,but the ones who assert their inability towrite creatively protest too much. Theyneed creative writing.

Why do they use theenergy to lament, ifthe subject of writingis a matter of indifference to them? If theyare not indifferent,they are interested,

even though they edge toward writingwith mental eyes averted.

People seem hypnotized by the wordcreative, meanwhile explaining thatthey can’t even write letters, or canwrite only when in the mood. If they

have the energy to assert their inability to write, they certainly have enoughvitality to become creative writers.

Suspicious of their instinct for creativeness, beginning writers almost always raise a subtle but powerful barrierbetween themselves and the physicalact of putting words on paper. Self-consciousness suddenly becomes a deadly censor which they mistake for conscience. The resulting block may become a more or less prolonged stage-fright for the writer.

Blocking is the rule, not the exception, for beginners. Let us examine thestream of consciousness from thewriter’s standpoint in order to determine the point at which a beginningwriter is most likely to distort his normally free-flowing stream of ideas.

E m o t i on a l B l o c k s

Since many people think in a kind ofdramatic monologue, translating sensations to words is almost involuntary.Five types of sensory impressions, and

memory, images, and ideas from the[ 2 1 ]




inner self, are in constant flux. Whenconverted into words it is precisely thisword-stream that is the writer’s sourceof material. It is also precisely thisstream that beginners ignore, feelingthat a different, an idealized process isrequired in writing. The censor of self-

consciousness now distorts the directionof the word-stream with emotionalblocks. The beginning writer fails tosee that the emotional blocks often consist of words, also; and if he would simply write out what was troubling himat the time he thought of it, he wouldbe able to continue the free-flow of theword-stream on paper. The art of creative writing is expressing what youthink at the time you think it.

The technique of word expressingmay be compared to the situation inwhich a novice is handed a full-run

ning fire hose. He has just one thingto do at first—hang on. It is useless toattempt an aim. The writer also musthang on to his consciousness by writingwords steadily—and he must not kinkthe hose by cross-clamping it with self-appointed censorship.

A beginner simply does not trust theworth-whileness of his thoughts. Hiscommonplace, surface ideas strike himas being unutterably trite, and he defensively builds such etherealized idealof the writing art that he finds himself

welling with feelings of inadequacy.Before he has discovered the signification of the word creative, his stream ofconsciousness is emotionally blocked.

A few words may stumble from hispen. The censor gleefully announces,“Good heavens, what a stupid thing tosay. This isn’t what you mean. Yourvocabulary is totally inadequate. Whatwill people think of you if they readthis? Look at that spelling. And yourgrammar—really, you ought to learnthe rules before you think of writing.”

The results of such heckling are fatal.

The would-be writer, sensibilities quivering, cringes, toys with his pencil, andrigor mortis sets in.

It is now time to answer the question of how to unblock the stream ofconsciousness. The first step is to accept the fact that you are going to becommonplace, trite, banal. Admit thatyour grammar is weak, your vocabulary poor, and your spelling unique.

These may be weaknesses of professionals, but do not concern creativewriters. The art of creative writinglies in turning your own personalstream of consciousness at will onpaper.

A n E x e r c i se

Here is one of the first assignmentsgiven to creative writing students. Tryit. For two minutes, without liftingpencil from paper, write about soundsthat you like to hear.

Any stop is called a block. It is notfair to explain that you were just choosing the right word. If you were notblocked, you would have some word.Fastidiousness in word choice is themost dangerous block, outside of emotional blocking, that a beginning writercan have. Just who is censoring your

vocabulary? Only you. Each time youstop writing, you are defeating the purpose of channeling your inner word-stream to a free flow on paper. If youabsolutely cannot think of a word,calmly write that you can’t think of theword—but don’t stop writing.

In the last two years this experimental approach to creative writinghas been tested by at least seventy-fivepeople. Below are quoted some actualstatements made during a test of writing for ease of expression. The exercisewas stated in this way: Start with thesensations you are feeling now andwrite for ten minutes on whatevercomes to your mind. If a fly shouldbother you, write about the fly—orother distractions—without apologizingand without stopping, and then go onwith whatever occurs to you.

One student wrote: “Time passes alltoo quickly—and why? Because I havebut ten minutes to write what is in mymind and I haven’t the slightest ideawhere to begin—but the minutes arepassing, passing, passing, and I have

written not one word of anything worthwhile. I am merely filling up the paperwith words—words—words.

“But what are words—but symbols,and what are symbols but signs of experience. Experience of what? Well, Imight say experience of thought. Forwe only think in words and the morewords we have at our tongue-tip orfinger-tip, the more we can express in-

[ 2 2 ]



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The “ Cathedral of the Soul” is a Cosmic meeting place for all minds of the

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

s

WATCHFULNESS

*>sit *

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n m a n y writings, religiousand philosophical, theinjunction is given towatch. We find this repeated many times inChristian teachings, aswell as in many of theOriental religions, and inteachings that have come

the essence of mysticism,

to be aware. The true

to make up

To watch isdisciple is required to give constant attention and observation to himself, tohis fellow man, to his position in theuniverse. Repeatedly the injunctionpoints out that the neglect to watchand to be ready is going to be the causeof failure of many individuals to graspthe opportunity that may be literally achance of a lifetime.

Those who are shrewd in all thebusiness of life, those who are wise ineconomic and social matters, are thosewho are alert, who are able to take advantage of a situation when it comesabout. Unless the businessman iswatchful and ever alert to the possibilities about him, his business may fail.He may be unable to accomplish hisaims.

This need is even more pronouncedinsofar as the individual growth anddevelopment of each of us is concerned.To watch means not necessarily to see,but rather to be alert constantly, andsuch a trait is an indication of a degreeof mastership. To be aware of eventhe most trivial things in life is to beable to take advantage of many otherwise unnoticed opportunities. The true

[ 2 4 ]



disciple is one who is attempting to acquire a degree of attunement with thehighest forces of which he can conceive. Only by relating his inner selfto those higher forces can he achievethe full purpose of life. Watchfulness

is the step toward such achievement.The broad meaning of watchfulnessincludes the ability to properly distinguish between true and transient values. If our lives are unorganized andmisadjusted, and our actions scatteredand without aim or purpose, we haveno ideal, no goal toward which to work,our entire lives consisting of more orless random movements which accomplish very little. Watchfulness, on theother hand, tends to offset talkativeness,conceit, bragging, egoism, and the inter

fering with other people’s business. Itis a state of mind that directs our objective self away from petty problems,troubles, and inconveniences. It is ameans by which we open our innerselves to growth and development.

Actually, watchfulness is a part ofthe state of attunement. It is activemeditation, it is the process by which

we at all times realize our responsibilities to ourselves, to our fellow men, andto our God. It is not necessarily a staticstate—that is, a condition in which wedo nothing—because watchfulness andwork go hand in hand. We can attend

to the affairs of everyday living, we canaim at our ideal or hope of achievement, and at the same time carry onthis attitude or expression of alertnessthat makes us even more able to takeadvantage of any possibilities that mayarise in ourselves and in our environment.

The laws of the Cosmic work withoutfear or favor. They function to carryout the ultimate goal of the Creator.We are to be in accord with them; andif life is to have eventual aim and pur

pose, we must ever watch so that wecan, to the degree of our finite understanding, better know the workings ofthese principles and cooperate withthem. Watchfulness and sincere investigation is a step which leads us to acloser and more complete relationshipwith our Creator.

ALL MEMBERS—ATTENTION!

Civilization: Shall We Lift It Higher?

Civilization is the product of man’s creative mind. From the elements of the earth

man has shaped it. As man has given unto civilization, so will it give unto him. It

will advance only to the degree that man is its master. Whenever civilization enslaves

the human mind that gave it existence, then it will crash, and beneath its weight will

humanity be crushed. In the present it is the duty of every man and woman to exert,

at all times, the power of their minds, to lift civilization higher so that the advantages

it affords may be theirs. We ask every Rosicrucian to please write at once for apackage of Rosicrucian literature to distribute among friends, or place informative

leaflets where people may find them. It is a Rosicrucian duty to cultivate human intel

ligence so that this intelligence may elevate civilization. Don’t delay. Write now, to

the address below, for the free package of attractive, assorted literature (also ask for the

booklet, “Things You Can Do To Help”).

ROSICRUCIAN EXTENSION DEPARTMENT

Rosicrucian Park

San Jose California U. S. A.

[ 2 5 ]




l e E ch

p e n i n g a door, the otherday, into what I thoughtwas an empty room, Ifound myself in perhapsthe busiest place in Rosicrucian Park. It was likestepping into a stage designer’s studio. Colorfulfriezes covered the walls;

scale model of the Valley of theNile took up one side of the room; several clay statues of Egyptian figuresstood on pedestals; a table was piledwith blueprints, and in the midst of itall sat Diana Bovee Salyer, staff artist,large as life and twice as busy. Shehardly noticed me so immersed was shein things Egyptian—all decoration forthe new temple. It was impressive. Ifelt bathed in light and color.

The artist carefully showed me, byreference to the blueprint, just where

each piece fitted in, and I glimpsedsomething of the beauty that the newtemple will hold. I hurried back to mycubicle and looked at the huge shell

J’ust outside my window and thoughtlow wonderful it will be to have herein Rosicrucian Park a temple not onlyrich in material beauty but also inspiritual strength.

V A V

It is interesting to note the progressive activities which lodges and chaptershave undertaken: Public speaking

classes have been a favorite; languagegroups, too. Nefertiti of Chicago is currently sponsoring an art class. TempleEchoes will be eagerly awaiting newsof the first folk-dancing group established.

V A V

The Bulletin of Thomas JeffersonChapter brings word that Frater Wil

liam N. Whittington, Grand Councilorof the Order for the South AtlanticStates, is home again after an extensivetrip abroad which included Italy,Greece, Spain, and Portugal. FraterWhittington is employed by the StateDepartment. He was on the PacificCoast in 1945 when the United NationsConference took place in San Francisco.

V A V

The Baltimore Symphony Orchestrahas a member in its viola section whoalso doubles at the piano or celeste. Heis Edmund R. Cooke, who also servesas the orchestra’s librarian. Recently,Mr. Cooke created an orchestral scorefor Shostakovich’s The United Nations on the March from a sketchy pianopart, since there was no orchestration ofthe piece to be found in the UnitedStates. Our information comes from the

Symphony’s bulletin The Lyric. Rightly, the Symphony is proud of Mr.Cooke. So are we, for he is a Rosicrucian, a member of the AMORC JohnO’Donnell Lodge of Baltimore.

V A V

This department has just seen pictures of the pyramid ceremony heldlast September in San Juan, PuertoRico, under the auspices of Luz deAMORC Chapter. Accompanying thepictures was a rather extensive newspaper account of the occasion. It is

heart-warming to receive such evidences of the unity of purpose and endeavor which actuates Rosicrucianswherever they are. Souvenir cards ofthe San Juan ceremony were cardboardpyramids bearing the Rosy Cross ingold with the rose in red. Above thecross were the words “Fiesta Piramide1948” ; and below, “Capitulo Luz deAMORC.”

[ 2 6 ]



The man who wanted to propose hiswife for Congress because she was sosuccessful in introducing bills in thehouse, probably got the idea in February when the Christmas bills begancoming ini Happy the individual who

finds his Christmas investment paid off.It would be enlightening to know howSanta Claus would rate in a FebruaryPopularity Poll. The thought occurs

just now in regard to John O’Donnell’shopeful letter to that gentleman (SeeBaltimore Rosicrucian for November).A desk blotter and pen set were askedfor—also, table lamps, hat rack, blackboard, occasional chairs, books, andsome potted plants. We trust his sereneand jovial benevolence didn’t let JohnO’Donnell down.

V A V

From a neophyte in Hawaii came thefollowing thoughts in poetic form. Thefact that Soror Iwasa is Japanese mayaccount for their hokku-like quality.

GULFThis the difference Between the two:One has of time a prudent sense;The other sees eternity.

LONGINGWeary of adding patches To a crazy-quilt of life,

/ would see its pattern whole.

V A V

M. Marshall in Southern Californiareports a significant and worth-whileeffort against soil erosion by winterrains in the Ojai Valley. Some 23,000acres are being reseeded from the air.The area covers the acreage burned bybrush-and-forest fires in September.

Mustard seed is being used—100,000pounds of it. Although not expected tocure the situation, the mustard cropwill bind the soil sufficiently to retarderosion and give native plants a chanceto re-establish themselves. M. Marshallcontinues: “With seasonal rains carrying off fertile topsoil, cutting deep gullies and building a possible wave offurther destructive waters, losses wouldhave pyramided. But today throughscientific research the ‘too much’ isaverted. Perhaps tomorrow the answer

will be found for the ‘too little’.”Interestingly enough, the reseeding

was accomplished by airplane, with ahelicopter to seed the smaller canyonswhere another type plane could notoperate. One wonders if such foresighta few years back could not have prevented much of the dust-bowl tragedy.

* * * * *Correspondent Marshall relayed another bit of information decidedlyworth sharing. It concerns some theories on conversion of sea water intofresh water, advanced by free-lancewriter John Edwin Hogg. That hisideas are not wholly theoretical is evidenced by a thermo-compression evaporator reportedly operating in PuertoPenasco, a Mexican fishing village onthe Gulf of California. At present theDiesel-driven machine is capable of

producing 7500 gallons of fresh waterdaily. This is used for fresh water andfor making ice for packing shrimp andoysters for shipment.

Prior to the machine installation allfresh water had to be trucked into thetown. “But,” says Correspondent Marshall, “whether the evaporator will provide the answer to Southern California’swater problem is a question. Increaseduse by an expanding population in thearea as well as the intensive use oflocal underground pools by factoriesduring the war-years have combined toreduce the levels of these undergroundresources. In some cases, water-bearingbeds formerly above sea level are nowat levels 75 feet below that of the sea.In addition, these fresh-water pools areopen to seepage of salt water.

“Water consumption in Los Angelesalone during the past year rose threebillion gallons, according to figures released by the city’s Water and PowerDepartment. About 75 percent of its

supply comes through the aqueduct inthe Owens Valley-Mono Basin district,21 percent from the Los Angeles Riverand local wells, and the remainderfrom the Colorado River. Allotmentof that river’s supply remains in a snarlamong the seven states sharing its resources. Meanwhile the Los AngelesWater and Power Department drawsattention of its subscribers to the problem by a printed legend on the back ofits bills pointing out the Colorado Riveras ‘the last water hole’ and ‘the only

additional dependable water supply thatcan sustain community growth’.”

rvxrurun

v w y

[ 2 7 ]




Not that it matters, but this department in November chronicled Mr.Poole’s vacation pickup — Tyrannus verticalis. It suggested that it might beacceptable to the San Diego Chapter’sSocial Committee as a door prize. Nowcomes Nell D. Johnson, Chapter Secretary, wanting to know whether the birdis a jailbird, a songbird, a Swedish vealbird or a bird of paradise; whether ithas a genealogy, is a bird with a brokenwing, has a gilded cage attached, oruses profanity. She even becomes specific and says that San Diego is lookingfor a sweetly-dispositioned mezzo-soprano with no allergies, and of suchsize and succulence as to be at home,smothered with dressing, in a moderateoven of 350 degrees F.

That’s really looking a gift bird inthe mouth. It makes clear what San

Diego Chapter is thinking. It doesn’t

want Tyrannus verticalis; it wants ashmoo. According to Woodnotes Wild,my handy compendium of ornithological misinformation, shmoos can befound only in Dog Patch—whereverthat is.

V A V

Requests have been made for the pronunciation of the surname of FrancesVejtasa, editor of Rosicrucian publications. This linguistic necessity hasarisen in connection with the use forclub purposes of the UNESCO article,“New World Hope,” which appearedin the Rosicrucian Digest, July, 1948.The thought occurs that this information might answer the question formore of our readers. The name is pronounced Vey'-tah-sah (the ey being

pronounced as the ey in the word they).

V V V

Labor-Management RelationsBy J o h n G o t t l i e b H a l b e d e l , F.R.C.

The cases referred to in this article are reviewed in full in supplementary materialsubmitted by the author for the Editor’s files. It has been thought unnecessary to detailthem in an article such as this for the general reader. They serve to show, nonetheless,the careful background of minute acquaintance with actual conditions on which Frater

Halbedel bases his opinions. —T h e E d i to r

a b o r - m a n a g e m e n t relations are so inextricablytied in with the economicstructure of the UnitedStates and other countries that appraisal oftheir value is a timelyround-table topic everywhere. Mutual distrust

exists and derives from uncontrolledgreed which is as yet a dominant part

of human nature.Buried treasure (natural resources),

unused capital, idle hands, and brooding minds constitute a threat to theeconomy as well as to the security of anation. Management and Labor startedon their great venture in apparentlyopposite directions. Manufacturers organized themselves into a powerfulunit. Labor, having been reduced to a

state bordering on slavish dependence,was finally forced to organize to fightback.

When Management and Labor,through legally constituted bargainingagents, entered into contracts and agreements, many grievances resulted. Thehistory of disagreements, beginningwith the worker, his steward, his foreman or supervisor, and continuing

through successive stages, to negotiations by Union representatives andCompany officers is well known to all.The following grievances are beingnegotiated daily throughout Americanindustry. Greatly abridged, these casehistories, taken from the official filesof a New England local union, canthrow light on the general Management-Labor picture:

[ 2 8 ]



(1 ) TIM E STUDY OF ROTORS

Company cut price without consulting Union. Union asked for a timestudy. The first time-study was thrownout. In the second time-study, theWage Rate Department objected. In

the third time-study, Wage Rate time-study man walked off the job. Foremanrefused to negotiate. Shop grievancecommittee met with general foreman,who offered a temporary price. Union,however, refused to accept this offer.Grievance board met with superintendent. Management claimed they couldnot establish a fair standard price onthe three previous time-studies. Shopgrievance board met with the plantmanager, who also refused to establisha standard price based on past time-

studies. After hours of discussion, theUnion’s demand was acceded to. Negotiations consumed approximately thirteen days, a total of some sixty-fivehours.

Grievances sometimes arise from ambiguous or contradictory wording ofcontract or agreement, permitting several interpretations: One by the Company, another by the Union. The following example is representative:

(2) SERVICE CREDITS

Richard Roe started working for acertain Company on December 7, 1942.He was injured on February 23, 1943,and remained absent until May 17,1943, during which time he receivedworkmen’s compensation. Returning towork, he was told that three monthswould be deducted from his servicerecord. He reported the matter to hisdepartment steward, who collected thenecessary facts and submitted his findings to the shop grievance board. Itwas brought to the attention of the

plant management. The plant management decided against the employee, basing the decision on its interpretation ofthe first sentence in the clause dealingwith service credits. This case was reopened time and again. After five yearsof repeated hearings and negotiations,research and maneuvering, Roe is stillthree months’ short in his service record (seniority). There the case stands,continuing to cause feeling among manyemployees denied service credits towhich they believe they are rightfully

entitled. Grievances of this type and

unsatisfactory settlements cannot beconsidered conducive to harmoniouslabor-management relations.

(3) NEGOTIATIONS FOR WAGE

INCREASE

After four months, negotiations for ageneral wage increase broke down in1945. A nationwide strike started onJanuary 15, 1946, and ended March 18.The “Terms of the Settlement” were inthe form of a “ 7-Point Agreement” tobe ratified by members of all Locals.This was duly signed by representativesand dispatched to all Locals for ratification.

Point No. 3 of this “ 7-Point Agreement” contained the assurance of “Nodiscrimination against any employee by. . . Company or the Union.” The“Terms of the Settlement” were ratifiedand the workers returned to work. Subsequently, the Company did discriminate against its workers who were members of the Union, by deducting nineweeks from their service credits (seniority) . The Union promptly submittedthis serious breach of contract to arbitration.

The hearing was conducted before aTrial Examiner of the National LaborRelations Board who upheld the Union.

There is no certainty, however, thatthe present Board will uphold the decision of the Trial Examiner should iteventually decide to review this particular case left over by the old Board.

These three case histories constitutepowerful factors in labor-managementrelations. The first grievance citedshows clearly how labor-managementconcessions prevented serious loss intime, money, and production, and alsounnecessary work stoppages in all theirdisruptive potentials. The problem was

solved to the satisfaction of all parties,thus contributing immeasurably to theharmonious relationship between management and labor.

The second, dealing with servicecredits, pointed out how ambiguity andcontradiction in contracts or agreements can lead to interminable, time-consuming arguments and grievances.Both Management and Labor areplagued no end because of the varyinginterpretations made possible by looselyworded contracts and agreements.

Much harm is being done thereby to[ 2 9 ]



what might otherwise be harmoniousrelations between the two contractingparties.

The third grievance, growing out ofthe Company’s failure to live up to its“ 7-Point Agreement with the Union,”is presented as one good reason why

workers harbor distrust against Management: Many promises made byManagement and accepted in good faithby Labor cannot be trusted.

To formulate a completely satisfactory answer to the all-important question “How can labor-management relations be improved?” is perhaps not yetpossible, but to offer a few constructive suggestions may point out theright direction.

W e N e e d E a ch O t h e r

Mutual understanding and coopera

tion, fairness and honesty on both sides,can lead to considerable improvementof labor-management relations. Business is a joint enterprise, the responsibility for its success being divided between Management and Labor.

An ideal relationship cannot alwaysbe achieved. Management demands thebiggest possible returns from its investments; Labor seeks the highestwages it can obtain in exchange forservices rendered. Labor is not overlyenthusiastic about all-out production;Management keeps clamoring for moreand ever more production. Men, machines, and tools have their physicallimitations. Out of these opposingstates of mind, grievances have theirdark beginnings. They increase withdelay in their final and satisfactory settlement. Negotiations drag throughweeks and even months of bickering,and frayed tempers and mutual dis

trust are the result. The upshot of itall is bad work. Growing scrap-piles,speed-ups, machine rate cutbacks, insistent demands for all-out production,nonsettlement of important grievances,noncooperation, misrepresentation ofhighly controversial issues, these aredangerous factors and cannot be saidto be conducive to happy, harmoniousrelations between Management andLabor.

Rule by force and violence is not onlyobsolete but also detrimental to the security of the nation as a whole. Noman can legislate human nature. Tokeep eternally waging a cold war withanti-labor legislation, injunctions, andill-advised restrictions is tantamount tocreating a Frankenstein which will destroy both Management (free enterprise) and Labor (organized labor).

Management should pay workers wageson a level with the cost of living, andfinance adequate health insuranceprograms, unemployment compensation, and old-age pensions generousenough to allow the necessities of life.

Present understanding of the needsof workers, big and small business,would seem to call for such cooperation. The benefit of such cooperationwould be mutual!

Workers the world over are hauntedby the same fears: “insecurity, sickness, loss of their jobs. Educate the individual worker and the entire forcewill improve. With all the getting, getunderstanding. Reach the worker’sheart and put his mind at ease. Nomatter how large the enterprise, manysmall units (individual workers) keepit functioning. Individual independenceis a thing of the past. “We all dependon each other!”

ENROLLMENT IN THE ROSE-CROIX UNIVERSITY


The 1949 session of the Rose-Croix University will be held July 25 to August 13.Here is your opportunity to fulfill a desire to study additional subject matter relatingto the Rosicrucian teachings and in the fields of science, philosophy, art, and music.Competent instructors from leading educational institutions of this country will be onthe staff of the Rose-Croix University to give you special training and instruction inthe fields that especially interest you. Class instruction, special courses, and lectures onRosicrucianism will be presented. Advance preparation by the prospective student isnecessary for the Rose-Croix Univers ity; this requires only a short time. In order to beable to attend, secure the details now and forward your application to matriculate. Forfurther details ask for the book The Story of Learning. Write to: The Registrar , Rose-Croix University, Rosicrucian Park, San Jose, California.

[ 3 0 ]



An Alchemical Miracle of HealingBy D r . H. S p e n c e r L e w i s , F.R.C.

(From The Mystic Triangle, November, 1925)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorialpolicy of publishing each month one of his outstanding articles, so that his thoughtswould continue to reside within the pages of this publication.

t t h the permission of ourreaders, I wish to presentthis intensely interestingaccount in the same manner as it might have beenrecounted had it occurredseveral hundred yearsago in one of the oldRosicrucian institutes in

tead of but yesterday.

To give the proper atmosphere to thencident we will assume that each of uss a privileged visitor at a very secluded

and exclusive academy or institute ofhe Rosicrucians somewhere in Europe,

where are assembled many of the Rosicrucian masters, including those whopecialize in therapeutics (or methods

of natural healing), alchemists (or specialists in the study of natural elements), and several physicians whohave been visiting a number of clinics,hospitals, and sanitariums in variouscountries for the purpose of gatheringnformation on a subject that is oc

cupying the attention of the medicalworld.

And we will further assume that thisgreat conclave to which we are visitorss the third in a series and the last to

be held for some time; and now final

reports and the revelation of a miracle

are to be made to the intensely expectant assembly.

We are located at the side of the greathall where we can see and hear distinctly. After the usual preliminariesthe Master of Ceremonies makes a briefaddress:

P r o b l em R e l a t ed

“My beloved Brethren, the hour hascome for us to examine and record theresults of our series of tests and experimentations relating to one of the mostinteresting problems we have had toconsider this year and one which is ofgreat importance to the world.

“Well will you recall the intensityof the plea made by Frater McCollum

in this hall three months ago when theproblem which perplexed the eminentphysicians of this country was presented for our consideration. FraterMcCollum was called by us from hislaboratory of alchemical and biochemical experimentation to listen to thecomments made by those of our Praterswho had labored with medicine and surgery in an effort to solve the problemwithout success.

“I need not read again the detailedreports presented at that time, but I

will give a brief survey of the problem,

w

[3 1 ]



TheRosicrucianDigestFebruary

1949

so that those present here for the firsttime may fully appreciate the natureand seriousness of it.

“Ever since certain great nationalaffairs resulted in the injury to theanatomy of so many men, physiciansand surgeons have been perplexed by

the fact that in a large percentage ofcases broken or injured bones have refused to knit in a natural manner as weknow they will do under normal conditions.

“This has resulted in hundreds beingbedridden or unable to labor for manyyears. Perhaps the conditions noted bythese physicians are not much differentfrom those which have existed for hundreds of years; but the increased number of cases of injured or broken bonesgave increased figures in the statisticsgathered, and presented an alarming

situation.“As has ever been the practice of thisinstitute, we were deeply concerned,for it is our avowed purpose to considerthe needs of humanity, the problems ofscience relating thereto and the possibleapplication of our special knowledge tothe relief of human suffering. AsBrethren of the Rosy Cross (to whichwe now make salutation), our personalendeavors, our minds, our laboratories,clinics, and institutes are devoted to theupbuilding of the human race and theadvancement of civilization. For this

reason alone do our Brethren labor untiringly in their efforts to analyze,classify, and test the laws of physicsand chemistry, while some also labordiligently with the profound secrets ofnature and strive to penetrate the veilthat seems to hide the facts from casualobservation—‘All for the Glory of God,’as we chant in our sacred convocations.

“And so it came about that some eminent physicians not connected with thisinstitute, but highly proficient in theirart, sought our assistance. As typicalof the many cases they had studied,they brought here a man still in generalgood harmonium (harmonious activityof all functions in the body), but crip-

led and incapacitated because certainones—those of the wrist—would not

knit in a normal manner.“Mr. X. was duly examined by us

and a record of his case disclosed thatthe wrist had been broken in an accident nearly two years previously. The

fracture was reduced, the bones set andthe arai put in a proper sling, but thebones failed to knit. At intervals formany months, surgeons performed careful operations in an attempt to assistnature, but the bones still failed tounite. Here in our institute a fifth oper

ation was performed, and the resultswere carefully watched. After waitingseveral months we found that the expected knitting did not take place—andthe wrist was useless.

“It was then that our medical andsurgical departments consulted ourother Brethren who are experienced invarious lines and at the first generalsession of this assembly the problemwas presented to all. Bear in mind thisindividual case was being consideredonly as typical of hundreds known tous and perhaps unknown thousands

throughout the world today, who arecripples, invalids, helpless, because of asimilar condition. Our hearts weredeeply touched. We knew there was a‘call’ for our work.

F r o m t h e l a b o r a t o r y

“At this first general session severalof our specialists presented their views,and then Frater McCollum made thatwonderful, inspiring plea, to which Ihave referred. If I recall his words correctly, he said:

“ ‘My Brothers and Colleagues, I seein this problem the manifestation ofmany of the principles long known toour fraternity, and, I think, I see also, asolution. I make plea on behalf of Nature. I rise to proclaim her demandsand protect her virtues. I assume herdefense and commend her retaliation.We are not her victims but her persecutors in our attempt to be her procurators. How richly and wonderfully sheblesses our observances of her laws andconsistently demonstrates her remonstrances.

“ ‘She is ever ready to fulfill the Divine Decrees and carry on the reconstruction necessary to the maintenanceof life and health in the living body;but she rightly demands that cooperation and assistance which are necessaryto her functioning. She works no miracles save that miracle of all miracles—fulfilling law! She knows no exceptions, contemplates no mystery and ensconces no hidden prerogative of action.

[ 3 2 ]



“ ‘God has decreed that of the dustof the earth shall our bodies be formednd nourished, as from the invisiblessence of His consciousness shall comehe life to animate the material form.

But it is incumbent upon us—with allour boast of free will—to adhere to theDivine Principles and maintain thetandard of physical elements which

enter into the earthly composition ofour bodies.

“ ‘My study of chemistry and its relaion to biology enables me to undertand why nature has been unable to

operate in accordance with her laws,and I make plea for an opportunity todemonstrate the willingness of natureo do so in this particular case and

manifest her perfect power. Therefore,with the privilege of my Brethren andhe honorable physicians who haveought our help, I will suggest a simpleolution to the problem.’

“We waited patiently for a whileuntil Frater McCollum had consultedhis tables of laws and principles, andwere rewarded by this strange advice:

“ ‘Let the patient breathe deeplywhile in the fresh air, carefully exhalng each time, and drink at least five

glasses of cold water each day. He mayeat carefully of healthful foods, includng a little calves’ liver three times a

week, adding a pinch of salt, and sincehe likes buttermilk, that too may beaken each day, and some orange juice.

“ ‘But, I have here a few pellets ofnature’s own alchemical production ofwhich he shall take three minute grainsdaily while standing erect, facing theEast and giving a prayer of thankfulness to God for his life and privileges.f this outline is adhered to, his bones

will heal and knit and in one mooncycle of twenty-eight days from thishour his wrist will be healed.’

“Today, my Brothers, we witness theulfillment of that prediction. What

others may call an alchemical miraclehas been performed, and the man whowas crippled in the use of his hand formany years, is able, as you see, to uset freely.

“Still, another problem confronts us.How shall we advise the world of our

uccess and reveal to all physicians theplea and process given by our FraterMcCollum? We cannot retain this val

uable information, for the Higher Lawswould deny us any further Illuminationif we failed to give suffering humanityevery principle revealed by our workand study. On the other hand, we mustpresent the process to the public, to theuninitiated minds, in terms that theycan comprehend; for millions still scoffat our metaphysical principles and haveno faith in our postulations involvingDivine Decrees, the love of God, andthe virtue of nature’s decretals.

“Therefore we shall have to revertto our usual custom and have the public prints carry a modern version ofthis matter to the minds of men. FraterMcCollum shall be given credit beforethe world, much as he prefers to have

God and nature glorified, and his formula shall be presented as a prescription, couched in scientific, cold, material, chemical terms, and our individualunderstandings shall be submerged tothe end that all men may benefit fromthis series of special sessions, and science given another victory. Brethren,arise, and pay homage with me to God,His wonderful laws, our privilege ofcomprehending them, and our sacredsign under which we shall ever continueto labor in behalf of man’s best interest

—‘to the greater glory of God!’ Thisconvocation is closed!”

T h e M i r a c l e

And now, we look out into the worldto see how this great event would havebeen announced—had it truly happenedas described. Miracle? Indeed! Andsuch miracles of healing have occurredthousands of times in the past. How little do we realize that what the modemphysician and surgeon offers us todayin relief of our suffering, as a seeming

simple process, is the result of justsuch tireless, selfless, unselfish, and altruistic endeavors as described above.

Here follows the public announcement of what would have been called amiracle one thousand years ago. Howcommonplace it seems in public print.This news item is taken from the San Francisco Examiner of Sunday, October 11, 1925:

BALTIMORE, Oct. 4. [1925]—Fromthe research department of Johns Hop

kins Hospital came an announcementwhich should mean relief from painand long disability to many sufferers.

[ 3 3 ]



There has been developed at the hos-ital a treatment for patients whoseones, once broken, have refused to

knit, so that often they have been bedridden or unable to work for years. Inmore than a score of such cases, it wasannounced, the patients have beencured and fully restored to health andstrength by the new treatment. Inonly two instances, where unusual andabnormal conditions existed, has itfailed.

The treatment consists only in feeding the patients what has been found tobe the proper kind of food. It soundslike a joke, doctors asserted, to say thata diet of calves’ liver and buttermilkwill make broken bones unite, but it isa fact that these two items play a largepart in the cure.

The case that led to the discovery ofthe treatment was that of a man whosewrist was broken in an automobile accident nearly two years ago. The fracture was reduced, the bones set and thearm put in a sling, but the bones failed

to knit. Several months went by, whilevarious surgeons at intervals performedoperations on the injured wrist, but thebones still failed to unite. The wristwas useless.

The patient was taken to Johns Hopkins Hospital and a fifth operation per

formed. That also was a failure.The research men at the hospitaltook up the case. Analysis showed thatthe patient’s blood was deficient inphosphorus and calcium. Dr. E. V. McCollum, professor of biochemistry atJohns Hopkins School of Hygiene andPublic Health, was called in. He prescribed a special diet for the patient, including three ounces of calves’ liver,which is rich in phosphorus, three timesa week. And every day the man wasgiven a pint of buttermilk, along withorange juice, raw vegetables, and three

grains of calcium. Within a few weeksthe broken bones in the wrist had completely united.

Tests with other cases followed, andall proved equally successful.

REPORT FROM GERMANY

“The average man in Germany does not know exactly how he should meet the futureor whether he can carry on. Newspapers and radio broadcasts daily deal with the sub ject of the problems of youth. Churches, political parties and high schools struggleagainst the destructive forces which have arisen among the youth.

“Former soldiers are again attending school. The majority of them are between nineteen and twenty-five years of age. Theirs has been a very sad experience. Let us lookat their previous education. They were greatly indoctrinated with Nazism. They hadconfidence in those expounding it. Tim e has proved to these young people that the pictures that were painted for them were false. Their ideals have been shattered. To putsomething new and worthy in their empty hearts is the task of the youth organizations.

“What is now being offered is, as a whole, unsatisfactory. In fact, the youth distrustwhat is being presented. The outlook beyond their own borders is most certainly notan inspiring one for these youths. And so, with their disappointment with life and theaffairs of the world, they are in a state of deepest pessimism and inculcated with afeeling of hopelessness. This results in a spirit of abandon.

“What about the older generation? In the eyes of German youth, the elders are guiltyof all the trouble which they have experienced and the difficulties that confront them.Therefore, they deny the leadership of the elders and distrust their promises for the

future. The best of the youth tries to find a new foundation, something that representsthe worthy things of life. The political parties, most certainly, are not satisfying theselongings. The churches try to circumscribe them with their dogma and science is satisfying only the intellect. The soul is still hungry and longing.

“This state of affa irs is dangerous. We must not forget that this youth is the Germanyof tomorrow. They are tom between the doctrines of the east and the west. Only aknowledge free of bias and profound with the worthy things of life can assure a peacefulGerman security. Youth trained in the thoughts and teachings of the Rosicrucian Orderwould never become dangerous to other nations or to their own.”



The Reader9s

NotebookBy

J o e l D i s h e r , F.R.C.

Literary Research

Department

Opinions expressed are the writer’s own. In no way are they to be understood as

AMORC’s endorsement or recommendation of books quoted or mentioned; nor do theyconstitute an official judgment.

j g a n P e a r s a l l S m i t h

once quipped: “Somepeople recommend life,but I prefer reading.”That may be a little extreme and somewhat theview of an escapist; yetit has its attractions.

For most of us, books

often furnish the outlet that the actorenjoys, of living other lives for a time;and always books encourage the verisimilitude of living which deepens theunderstanding and enlarges the sympathies.

Personally, I like books, like to talkabout them, refer to them, have themaround me. Some books I know onlyby their formats and outside covers;others, I am acquainted with slightly,and a few I depend on constantly. Theyare not always new; in fact, most of

them are old and show signs of havingbeen many places and been handled bynumerous hands. All of them are written in and underlined; all are myfriends and counselors. There are newcomers, too—strangers in whole or partwith whom I am feeling my way. Iconfess, also, that occasionally I includesomething for show—something to indicate that the higher branches of learning have their appeal, such as a bookon quadratic equations, the poems ofRobert Browning or T. S. Eliot, and

Dr. Diringer’s scholarly The Story of

the Alphabet; or the recent study of thefailure of the German university byFrederic Lilge published by MacmillanCompany this year with the title: The Abuse of Learning.

This is a valuable book, sincerely andstraightforwardly written. It points upthe fact that as inevitably as always theconsequences of one’s ideals and thought

manifest themselves for good or ill, firstin ourselves and then in our communityand in the country of which we are apart.

Humanism, which educationally wemay consider to be the fixing uponideals and humanity, had according toFrederic Lilge only a brief flowering inthe Germany of the last century. Intellectual life was virtually sterile inthe eighteenth century. In Lilge’swords:

“The idea that universities should

contribute to interstate, let alone international, exchange of thought and tothe universal advance of knowledgecontradicted the politics and economicsof the time.” It is possible to understandthen, the works of such men as J. J.Engel, Christian Wolf, Wilhelm vonHumboldt, and Goethe as protestsagainst the state’s attitude that the individual had no right to personal aspirations or unhampered development ofhis inherent abilities.

This helps us to a better perspective

as to the greater difficulties which faced[ 3 5 ]



those even earlier pioneers in education, the Rosicrucians whose activitiesstemmed from Wurttemberg, Wolfen-biittel, and Luneberg.

Nonetheless, progress was slow andmainly showed itself in the zeal forHumanism engendered beyond the bor

ders of Germany where the ideas ofthese men struck fire.

Humboldt by his essay, “The Sphereand Duties of Government,” inspiredJohn Stuart Mill to write On Liberty. However, when he himself becamePrussian Secretary for Education, hefelt hampered and had to modify histheories considerably in order to accomplish anything. Even Kant was reprimanded, as late as 1794, by officialdombecause in his philosophic teaching hedid not use “his prestige and talent forthe realization of our Patriarchal intentions.”

Remorselessly the pattern of education in Germany is made plain in thechapter headings of Lilge’s study:

I The Brief Flowering of Humanism

II The Idealist Conception of aUniversity

III The Idolatry of ScienceIV Criticism and Satire of Aca

demic Culture: Nietzsche

V The Growth of Modem Irrationalism and Fascist Mythology

VI The Last Stand of Rationalism

Nazism completed the cycle. Whatwill happen now? Will the pattern repeat itself? Yes, if not in Germany,then elsewhere.

It is not without significance that inRussia the Central Committee of theCommunist Party recently relieved twoscientists of their responsibilities because their findings were not in accordwith the political theory endorsed bythe Central Committee.

The Lilge book is new but its themeis old, and the lesson it brings home isone the mystics have tried for centuriesto inculcate in their disciples. It issummed up in an old woodcut which

appears on page 81 of Behold the Sign (Vol. X, The Rosicrucian Library).Here is a tree whose trunk is the formof a female figure. At the foot of thetree, men and women recline in attitudes of sleep or abandonment. Misuse of knowledge or greediness for itsfruit beyond a capacity to use it, hadbeen their undoing. Man should acquireknowledge only to the degree of hisability to make it serve a useful purpose; otherwise, for him, it becomes anevil.

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T h i s

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m o d e l o f a n

E g y p t i a n

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fraternal body of men and women devoted to the investigation, study, andpractical application of natural and spiritual laws. The purpose of the organization is to enable all to live in harmony with the creative, constructiveCosmic forces for the attainment of health, happiness, and peace. The Orderis internationally known as “AMORC” (an abbreviation), and the AMORCin America and all other lands constitutes the only form of Rosicrucian

activities united in one body for a representation in the international fed-eratio.n. The AMORC does not sell its teachin gs. It gives them freely toaffiliate d members togeth er with many other benefits. Fo r complete information about the benefits and advantages of Rosicrucian association writea letter to the address below, and ask for the free book The Mastery ofLife. Addre ss Scribe S. P. C., in care of

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Supreme Executive for the Jurisdiction of North, Central, and South America, Australasia, and AfricaRalph M. Lewis, I'.R.C.—lmperator

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

The following are the principal chartered Rosicrucian Lodges and Chapters in the United States, itsterritories and posse ssions. The names and ad dre sses of other American Bran ches will be given uponwritten request.

CALIFORNIA Long Beach:*Abdiel Lodge, 2455 Atlantic Ave. Rex B. Bar r,Maste r; Ethyl I. Romans, Sec. Session s everyFri., 8 p.m.

Los Angeles:*Hermes Lodge, 148 N. Gramercy Place., Tel.GL adsto ne 1230. Ben F. Gename, Master: MyrleNewman. Sec. Lib rar y open 2 p.m. to 5 p.m .;7 p.m. to 10 p.m. Review c lasses Mon. throughFri . Ses sion s every Sun., 3 p.m.

Oakland :*Oakland Lodge, Office and Library—610 16th St..Tel. HIga te 4-5996. L. E. Blanchard. M aster;

Helen D. Pannag eorge , Sec. Lib rar y open Mon.,Wed., Fri. afternoons; Mon., Tues., Thurs., Fri.evenings. Sess ions 1st and 3rd Wed., 8 p.m., atSciots Hall. 5117 E. 14th St.

Pasadena:Akhnaton Chapter, Altadena Masonic Temple.Geneva O. Beston, Sec. Ses sion s 2nd and 4thTues.. 8 p.m.

Sacramento:

Clement B. Le Brun Chapter. 2130 “ L " St. PeterJosser and . Master; Margaret S. Irwin, Sec. Ses sions 2nd and 4th Wed., 8 p.m.

San Diego:San Diego Chapter, Sunset Hall, 3911 Kansas St.Mrs. Vesta Dowell. Master, 1036 Edgemont. Tel.K-4598-. Mrs. Nell D. Johnson, Sec. Se ss ion s 1st.2nd, and 4th Thurs., 8 p.m.

San Francisco:*

Francis Bacon Lodge, 1957 Chestnut St., Tel.TU-5-6340. Han s Krame r, Maste r; Jes sie H.Robb ins, Sec., Tel. PR-5-8526. Ses sio ns for allmembers every Mon., 8 p.m.. for review classesphone Secretary.

COLORADODenver:Denver Chapter. 509 17th St., Room 302. Hay s L.Livingston, Master; E. J. Lewis, Sec., 405 E. & C.Bldg. Sessions every Fri., 8 p.m.

DISTRICT OF COLUMBIA

Washington:

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

FLORIDA

Miami:Miami Chapter, Biscayne Temple, 120 N.W. 15thAve. J. Coker Anderson. M aste r; Florence M.Franco is, Sec., 2787 S.W. 33rd Ave. Ses sion severy Sun., 8 p.m.

ILLINOIS Chicago :•Nefertiti Lodge, 2539 N. Kedzie Ave.. Tel. Everglad e 4-8627. George L. Ahlborn. Mas ter: EileenShirey , Sec. Libra ry open daily, 1 to 5 p.m. and7:30 to 10 p.m .; Sun.. 2 to 5:30 p.m. only. Se ssions every Tues. and Thurs., 8 p.m.

INDIANASouth Bend:South Bend Chapter, 207V£ S. Main St. Mrs.Irene Newsome, Master; Amelia Nyera, Sec.,1031 W. Du bail Ave. Se ssio ns every S un., 7 p.m.Indianapolis:Indiana polis Chapter, 2615V- E. 10th St. HarryA. Milburn, Master; Oscar R. Small, Sec., 849 E.

Morris St. Sessio ns every Fri., 8:15 p.m.MARYLAND

Baltimore:*John O'Donnell Lodge, 100 W. Saratoga St.Clifford F. Van Wagner. Master; Eugene W.Spencer, Sec.. 7 E. Ea ger St. Session s 1st and3rd Wed., 8:15 p.m.

MASSACHUSETTS Boston :*Johan nes Kelp ius Lodge. 284 Marlboro St. FelixGregory. Mas ter: Carl G. Sandin, Sec. Sessionsevery Sun. and Wed., 7:30 p.m.

MICHIGAN Detr oit :*Thebes Lodge. 616 W. Hancock Ave. Elias Syria,Master. 1478 Hanford. Lincoln Park 25. Mich.:Inez M. Dyster, Sec., Tel. R edfor d 4180. Ses sion severy Tues., 8:15 p.m.

MINNESOTA Minneapolis:Essene Chapter. Traficante Accordion SchoolAud., 41 So. 8th St. Sylvan Severts en. M aster;Delia Goose. Sec., 1760 Hennepin Ave., Apt. 6.Sessions 2nd and 4th Sun., 3 p.m.

MISSOURI St. Louis:*Thutmose Lodge. George Washington Hotel, 600N. King shighw ay Blvd. Roy Le ster Walls. Master: Earl Tidrow, Jr., Sec., 7918 KingsburyBlvd., Clayton, Mo. Ses sion s every Tues.. 8 p.m.

NEW JERSEY N e w a r k :H. Spencer Lewis Chapter, 29 Jam es St. F. P.Vander Meulen. Master; Louise M. Spatz, Sec.,128 Chestnut St., Rutherford. N. J. Session severy Mon., 8:30 p.m.

NEW YORK Buffalo:Rama Chapter. 225 Delaware Ave., Room 9.Hans Hendrichs, Master: Carolyn A. Wood. Sec..23 Terrac e. Ses sion s every Wed.. 7:30 p.m.

(Directory Continued on Next Page)



New York City:*New York City Lod ge, 250 W. 67th St. MichaelKohanow, Jr., Master; Florence E. Grabow, Sec.Sessions Wed., 8:15 p.m. and Sun., 3:00 p.m.Library open week days and Sun., 1 to 8 p.m.Booker T. Washington Chapter, 69 W. 125th St.,Room 63. Mrs. Alice Edw ards, M aster ; DavidWaldron, Sec. . 1449 5th Ave. Se ssio ns everySun., 8 p.m.

OHIOCincinnati:Cincinnati Chapter, 204 Hazen Bldg., 9th andMain St. Vada E. Fisher, Ma ster; Bertha Abbott, Sec. Sessions every Wed. and Fri., 7:30 p.m.Dayton:Elbert Hub bard Chapter, 56 Ea st 4th St. GilbertR. Titsch, Master; Mary Turner, Sec.. 436 HoltSt. Sess ions every Wed., 8 p.m.

Toledo:Michael Faraday Chapter. Roi Davis Bldg., 3rdFI., 905 Jeffer son Ave. Mrs. Marie A. Sand ers,Master; Hazel Schramm, Sec., 1514 Freeman St.Sessions every Thurs., 8:30 p.m.

OREGONPortland :•Por tland Rose Lodg e, 2712 S. E. Salmon. FloydK. Riley, Master; Dorothy Hall, Sec. Sessionsevery Wed., 8 p.m., and Sun., 4 p.m.

PENNSYLVANIA Philadelphia:*Benjamin Franklin Lodge, 1303 Girard Ave.Rudolph J. Klug, Master: Fred A. Thomas, Sec.,2706 W. Allegheny Ave. Ses sion s every Sun.,7:30 p.m. Temple and library open Tues., Fr i.,2-4 p.m.Pittsburg h :•The First Pennsylvania Lodge, 615 W. DiamondSt.. North Side. Eldon Nichols, Mas ter; AmeliaM. Kom arc, Sec.. Sess ions Wed. and Sun., 8 p.m.

TEXAHDtll<«:Lone Star Chapter, Mercantile Bank Auditorium.Mrs. Helen D. Goad. Master; L. T. Cameron.Sec. Ses sion s 1st Tue s. and 3rd Wed., 8 p.m.El Paso:El Amam a Chapter, 519 North Santa Fe. Law rence Franco, Master, 4101 Alameda Ave.; Mrs.Obaldo Garcia, Sec. Ses sion s 1st and 3rd Sun.,2 p.m.

Fort Worth:Fo rt Worth Chapter, 512 W. 4th St. Moses M.Alfrey. Master; M arjorie P. Doty, Sec. Sessionsevery Fri., 8 p.m.

Houston:Houston Chapter. 1320 Ru sk Ave. W. C. Putney.Master: Alyce M. La Rue, Sec., 2010 Leeland

Ave. Sess ions every Fri., 7:30 p.m.UTAH

Salt Lake City:Salt Lake City Chapter. 211 Hopper Bldg., 23E. 1st South. Stanley F. Leonard, Master: Douglas Bu rge ss. Sec., 866 S. 8th W. Sess ions everyThu rs., 8:15 p.m. Lib rar y open daily exceptSun., 10 a.m. to 7 p.m.

WASHINGTONSeattle:*Michael Maier Lodge. Wintonia Hotel, 1431 Minor.H. F. Mack, Ma ster: E. M. Shanafe lt, Sec. Se ssions every Fri., 8 p.m. Libr ary open Tues..Thurs., Sat., 1-4 p.m.; Wed. and Fri.. 7-9 p.m.

WISCONSIN

Milwaukee:Karnak Chapter, 3431 W. Lisbon Ave., Room 8.C. W. Schmid. Master; Marilyn Buben. Sec.

. Se ssion s every Mon., 8:15 p.m.

Principal Canadian Branches and Foreign JurisdictionsThe addresses of other foreign Grand Lodges, or the names and addresses of their representatives, will

be given upon request.

AUSTRALIASydney, N.S.W.:Sydney Chapter. Room 9, 7th Floor, ChallisHouse. Martin Place. Jaco bus van Boss, Ma ster;Mrs. Florence Goodman, Sec. Open Mon., Wed.,Thurs., Fri., 3 to 5 p.m.; Tues., 6 to 8 p.m.Melbourne, Victoria:Melbourne Chapter. 25 Ru ssell St. StephenLands, Master; Olive Orpah Cox, Sec., 179 Rath-mines Rd., Hawthorn, EE3, Vic., Aust.

BRAZILSao Paulo:Sao Paulo Chapter, Rua Ta batingu era 165. Dr.H. de Paula Franca, Master: George Craig Smith,Sec., Caix a Postal 4633. Sess ions 2nd and 4thSat., 8:30 p.m.

CANADA

Montreal. P.Q.:Mount Royal Chapter. The Lodge Room, VictoriaHall, Westmount. Allan Nickerson. Master;David Reid, Sec., 4201 Lafontaine St., Apt. 5.Sessions 1st and 3rd Thurs.. 8 p.m.Toronto, Ontario:Toronto Chapter, Sons of England Hall, 58 Richmond St., East. K. V. Harrold, Master; Jea n W.Campbell, Sec.. 94 Highbou me Rd. Sessionsevery Mon., 8:15 p.m.Vancouver, B.C.:*Vancouver Lodee, 878 Hornby S t. Dennis Cri-toph. Master, Tel. KE-2615-Y: Lettie C. Fleet.Sec., 1142 Harw ood St .. Tel. MA-3208. Ses sionsevery Mon. through Fr i. Lod ge open, 7:30 p.m.Victoria, B.C.:*Victoria Lodg e, 725 Courtney St. J. V. Kent-FaVkes. Master: R. Gibson. Sec., 141 Montreal St.Windsor, Ont.:Windsor Chapter. 808 Marion Ave. William G.Wilson. Master; George H. Brook. Sec., 2089Argy le Ct. Ses sions every Wed., 8:15 p.m.

Winnipeg. Man.:Charles Dana Dean Chapter, I. O. O. F. Temple,293 Kenne dy St. John A. Sunde. Master : William M. Glanvill, Sec.. 180 Arnold Ave. Sessio ns1st and 3rd Thurs., 7:45 p.m.

DENMARK AND NORWAY Copenhagen:*The AMORC Grand Lodge of Denmark and Norway. Arthur Sundstrup. Grand Master: CarliAndersen, S.R.C.. Gr. Sec., Manogade 13. Strand.

'(Initiations are performed.)

ENGLANDThe AMORC Grand Lodge of Great Britain.Raymund Andrea, F.R.C., Gr. Master, 34 Bays-water Ave., Westbury Park, Bristol 6.Lo ndo n:London Chapter. Dr. Wm. Mellor, Master: Richard Lake, Sec.. 38 Cranbrook Rise, Ilford, Essex.

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

HOLLAND Amsterdam:De Rozekruisers Orde, Groot-Loge der Nederlan-den. J. Coops, F.R.C., Gr. Master, Hunzestraat141; H. F. Pot, Gr. Sec., Molenbeekstraat 23.

ITALY Rome:Italian Grand Lo dge of AMORC. Dunstano Can-cellieri, Gr. Master, via Lago di Lesina 27.

MEXICOQuetzalcoatl Lodge. Calle de Colombia 24, Mexico.Sr. Carlos Nunez A., Master; Sr. Bernardo LiraM., Sec., Londres 8, Bis. Mexico, D.F.

NETHERLANDS EAST INDIESMrs. M. C. Zeydel, Gr. Master-General, Djangli47, Semarang, Java, Netherlands East Indies.

NEW ZEALAND Auckland:Auckland Chapter, Victoria Arcade. Room 317.Eric C. Franklin. Master, 55 Speight Rd.. Kehi-maram a, E. 1: John O. Anderson. Sec. Sessio nsevery Mon., 8 p.m.

POLANDPolish Grand Lodge, of AMORC, Warsaw. Poland.

SWEDENGrand Lodge "R osen kor set.” Albin Roimer, Gr.Master; Inez Akesson, Sec., Vastergatan 55,Malmo.

SWITZERLANDAMORC Grand Lodge, 21 Ave. Dapples. Lausanne. Dr. Ed. Bertholet, F .R.C .. Gr. Master. 11Ave. General Guisan. Lausanne: Pierre Genillard,Gr. Sec., 2 Chemin des Allinges, Lausanne.

VENEZUELACaracas:Alden Chapter, Velfosquez a Miser ia, 19. Sra .Pilar de Carrizales, Master; Sra. Carmen S. Salazar. Sec., Calle Cua rta 2. Bellav ista. Sessio ns 1stand 3rd Fri., 6 p.m.

Latin-American DivisionArmando Fon t De L* J ar a, F .R.C., D epu ty Grand Master

Direct inquiries regarding this division to the Latin-American Division, Rosicrucian Park, San Jose,California, U.S.A.

JUNIOR ORDER OF TORCH BEARERSA children’s organization sponsored by the AMORC.For complete information as to its aims and benefits, address Secretary General, Junior Order. Rosi

crucian Park. San Jose, California.

TH E R O S I C R U C I A N F RE SS . LT C ' P R I N T I D I N U . S . A .



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Rosicrucian Digest, February 1949

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Transcript of Rosicrucian Digest, February 1949