Rosicrucian Digest, November 1949

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.Here is a practical way to meet those who fit the mood of your

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It is a universal sign for Rosicrucians everywhere . This emolem

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



Joan Barton, above, was duly appointed by the Imperator as Supreme Colombe of theRosicrucian Order. AMORC, on Septem ber 12, 1949.

A Colombe is a ritualistic officer. She traditi ona lly succeeds the vestals of an tiqu ity whotended the sacred Flame in the Temples. In Rosicrucian convocations, her presence symbolizesthe light of knowledge and the puri ty of conscience. The Supreme Colombe presides over allSupreme Grand Lodge functions directed by the Imperator.



c W h a t t h e W i s e M e n

T a u g h t K m g S o l o m o n

TL R O S I C R U C I A N S

J he Secret o<f rperP6nal rf)(Une/r!

T h e r e i s n o n e w t h i n g u n d e r t h e s u n ,”said Solomon. The ancient sages had shown him thatevery h uman achievement is founded upon certain natural laws. Invoke these strange forces and the elements willheed your commands, your wishes shall become realities —th is was the promise the wise men gave the greatking. What were the forces to which they referred ? Whatwisdom secluded for centuries was divulged to Solomon?

R E A D T H I S F R E E B OOK

O F A M A Z I N G I N F O R M A T I O N

These secrets, wrested from nature by the miracleworkers of antiquity, were the source of Solomon’s

personal power. With them no challenge of life was toogreat to be accepted for they gave him confidence in his ability to accom

plish. Life may rob you of all things, but if you too possess this secret of personal achievement, you can rise again to conquer. I t is n ot w ha t youhave today, but whether you have the ability to acquire more tha t counts.This wisdom of Solomon and the teachings of the ancients has been privately ta ug ht for centuries.

The Rosicrucians, a time-honored fraternity (not a religious organization) are one of the channels through which these teachings havedescended to the present day—not a magical process or a speculative

philosophy, but a rem arkable system for the mastery of life, long su p pressed by selfish and tyrann ical rulers. The Rosicrucians invite you toshare this knowledge—write toda y for their fascina ting/rec Sealed Book,which explains. Address: Scribe S.P.C.

( A M O R C )

S A N J O S E C A L I F O R N I A



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ROSICRUCIAN DIGEST

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C O V E R S T H E W O R L D

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

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

Vol. XXVII NOVEMBER, 1949 No. 10

Our Supreme Colombe (Frontispiece). ...

Thought of the Month: Heights of the Himalaya?

Eyes Reveal Personality Problems

Sanctum Musings: Bridges

Cathedral Contacts: Continuity of Being

The Secret of Praying

Temple Echoes

They Told Their Stories

The Reader's Notebook

Creed of Peace

Thinking Out LoudTibetan Nomad (Illustration'

Subscrip tion to the Rosicrucian Diqest, Three Dollars per year . Sinqle

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Entered as Second Class Ma tter at the Post Office at San Jose, Ca li-

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

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Statements made in this publication are not the official expression of

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P u bl i s he d M o n t h l y b y t he S u p r e m e C o u n c i l o f

T HE R O S IC R U C I A N O R D E R— A M O R C

ROSICRUCIAN PARK SAN JOSE, CALIFORNIA

EDITOR: Frances VejtasaCop yright, 1949, by the Supremo Gran d Lodge of AM O RC . All rights reserved.

O 0 Q ^ 0 O ; 0



The Rosicrucian

Digest Novem ber

1949

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

e f o r e us stood the Himalaya range, like a vast

citadel rising abruptlyfrom the plains of India.Forbidding, yet intriguing in its shroud of fog.it recalled the age-nldlegends which have descended from its rugged

heights. Southern and Central Indiaare virtually walled off by this greatchain of mountains. The contrast between the lowlands, stretching out asfar as the eye can see, and the sheerupthrust of the Himalayas, has an aweinspiring effect on the observer.

1’he topographical demarcation also

indicates radical climatic, religious, andsocial changes, l'he almost inaccessi bility and remoteness of the land pocketed between the stupendous peakshas created an isolated world. 1he influences of time, the vicissitudes of passing civilizations, like waves of the sea,have shattered themselves upon thisregion, leaving little impression by theirimpact. Thus, to enter into the heart ofthis region is to experience in our timesa living page from the book of life ofa thousand years ago.

We were on our way to Darjeeling.India’s most modern outpost, the link

between today and yesterday. I’heascent from Siliguri. the end of thestandard gauge railroad, was gradual.I he paved road, winding in and outof passes and ever upward, was reminiscent of travel through the Sierras in

California. The foliage was vividhgreen and here and there a spring burst

through, seeming to sing in its liberation as it coursed over the rocks to findthe canyons far below. Like some giantinvisible sceneshifter, the upper windcurrents would push aside momentarilythe mist and there would be revealedto us a little village clinging precariously to somp high >lope. As we spiraledtoward these villages, we found themmostly composed of low huts of woodand stone composition, the stone beingindigenous rock. The pastoral scenesof cattle and sheep, grazing peacefullyand lifting their heads lazily to gazecuriously after us, gave the impressionof some old Flemish masterpiece.

Our spirits ascended as we did. Thecool clear air, combined with the fragrance of lush vegetation and moistearth, was invigorating after the heatand dust of the lowlands. We sensedadventure ahead and our imagination'responded. Our greatest concern wasthe absence of sunlight, for everywherewere tempting photogenic views. I heheavy mist hanging low over the dark

peaks would teasingly swirl, displayinga patch of blue sky beyond, only toquickly close again.

The city of Darjeeling is small

population and lies at a moderate altitude of 6300 feet. The people are anadmixture of various Mongolian tribesand Europeans, l'h e former come toDarjeeling from Nepal and Sikkim,neighboring independent states. Because



The

Rosicrucian Digest

November 1949

This is the eighth of a series of articles by the Imperator about his observations ona journey which took him and his party around the world and into remote mystical

lands. — E d i t o r .

e f o r f . us stood the Himalaya range, like a vastcitadel rising abruptKfrom the plains of India.Forbidding, ye t in t r i guing in its shroud of fog.it recalled the age-oldlegends which have descended from its rugged

thern and Central Indiaare virtually walled off by this greatchain of mountains. The contrast between the lowlands, stretching out asfar as the eye can see, and the sheerupthrust of the Himalayas, has an aweinspiring effect on the obsprver.

The topographical demarcation alsoindicates radical climatic, religious, andsocial changes. The almost inaccessi

bility and remoteness of the land pocketpd between thp stupendous peak;-has created an isolated world. 1he in fluences of time, the vicissitudes of passing civilizations, like waves of thp sea,have shattered themselves upon thisregion. leaving little impression by theirimpact. Thus, to enter into the heart ofthi- region is to experience in our timesa living page from the book of life ofa thousand years ago.

We were on our way to Darjeeling.India's most modern outpost, the link

between today and yesterday. 1i?eascent from Siliguri* the end of the

standard gauge railroad, was gradual.Ihe paved road, winding in and outof passes and ever upward, was reminiscent of travel through the Sierras in

California. Ihe foliage was vividlygreen and here and there a spring burstthrough, seeming to sing in its liberation as it coursed over the rocks to findthe canyons far below. Like some giantinvisible sceneshifter, the upper windcurrents would push aside momentarilythe mist and there would be revealedto us a little village clinging precari

ously to some high slope. As we spiraledtoward these villages, we found themmostly composed of low huts of woodand stone composition, the stone beingindigenous rock The pastoral scene*of cattle and sheep, grazing peacefullyand lifting their heads lazily to gazrcuriously after us, gave the impressionof some old Flemish masterpiece.

Our spirits ascended as we did. I hecool clear air, combined with the fragrance of lush vegetation and moi> tearth, was invigorating after the healand dust of the lowlands. VVe sensedadventure ahead and our imagination*-responded. Our greatest concern wasthe absence of sunlight, for everywherewere tempting photogenic views. I heheavy mist hanging low over the dark peaks would teasingly swirl, displayinga patch of blue sky beyond, only toquickly close again.

The city of Darjeeling i^ small in population and lies at a moderate altitude of 6300 feet. I he people are an

admixturp of various Mongolian tribesand Europeans. The former come toDarjeeling from Nepal and Sikkim,npighboring independent states. Because



of its altitude, Darjeeling is a summerresort for those Indians, and the English and other Europeans, who canafford to escape the terrific heat of the

plains. The distance from Calcutta,Bombay, and New Delhi is considerable, especially in terras of train traveland cost to the average person. Thewealthy have built permanent homeswhich are relatively pretentious. Thevery few hotels which appeal to Americans and Europeans simulate the SwissAlpine establishments in appearanceand accommodations.

In the modem sections of Darjeelingthere is a heterogeneous collection ofarticles of Western manufacture to behad and the crude products of nativecraftsmanship. The Western goods areexorbitantly high priced because ofIndian tariff regulations combined withthe expense of the transportation toDarjeeling. The appeal to the wealthyclass of Occidentals who patronize thiscity in the summer is another governing price factor. Cleaner than mostIndian cities, partly because of the climatic conditions, Darjeeling is in nosense like an American or Mediterranean luxury resort as, for example,Miami, Florida, or the French Riviera.

For several days we waited patientlyto film snow-capped Mount Kinchin- junga which towers to a height of 28,146 feet, being slightly less in altitudethan the famed Mount Everest. FromDarjeeling on a clear day, this peak isetched against blue sky; but the gods,said to dwell thereon, had decidedotherwise. For not once, while we werein Darjeeling, did Kinchinjunga barehis head. The time, however, was

profitably used. We had to organizeour expedition into Sikkim, the neigh

boring northland. Permission fromhigh authority must first be obtained before we could venture into the interior. The restrictions are not only

polit'<~al—that is, requiring necessary passports, visas and the like—but theremust also be an assurance that accommodations are available to the traveller.Unless it can be shown that you carrysufficient food stuff and bedding, are

rovided with a guide and, as well,ave access to the remote dak houses,

you are not permitted to enter. Thesedak houses are primitive stone “bunga

lows” of one or two rooms, built in the

mountain fastness for the purpose ofaccommodating the occasional traveller,tha t is, where he may find shelter. Theusual indifference of the political subal

tern, from whom the necessary credentials were obtained, was eventuallyovercome.

The guide for such an expedition isknown as the sirdar , which literallymeans headman. With every mile intothe interior, you realize your dependence upon such individuals. There isan increasing admiration for theiramazing versatility. The sirdar mustknow five or six different Mongoliandialects, which are likely to be encountered en route, as well as Englishand French. He must be entirely familiar with clothing requirements andmust engage coolies, pack animals, andany other necessary transportation.Most of the food must be acquired byhim from natives on the way. He must constantly think in terms of the healthand safety of his charges, so he alonemakes all food purchases. This food he{•ersonally prepares, thereby assuringlimself of its cleanliness.

The sirdar’s culinary ability is worthyof great approbation. The unique dishesof Oriental cuisine prepared by him

have the most fascinating eye appeal,revealing his artistic sense, as well as being delicious. Sometimes this food is prepared over an open fireplace or, at best, on a crude iron stove, fu rthe r indicating the ingenuity of the sirdar.

Our sirdar’s personality particularlyinterested me. Here was a man of keennative intelligence following a humblecalling. He held the purse strings andwas tne superior of the coolies, as wellas being responsible for all bargainingin our behalf. In his dealings with these people, he always spoke in a soft voice;his manner was never arrogant orthreatening. In his relations with us,however, he assumed no obsequiousattitude but was always courteous andretiring. This man’s talents and hischaracter were wa jted here. How muchthe “higher” civilizations needed sucha fundamental gentleman as this man!He might rise to great heights in theWestern world with his attributes. Yethe showed no inclination to even inquire about America or England. Wouldhe be corrupted by the tempo of the

West? If contentment in the means of



The Rosicrucian Digest November 1949

earning one’s livelihood, if the pleasurein the day s activities were in themselves the highest rewards of life, thenthe West could offer him nothing. The

prominence and responsibility histalents might win for him in the Westwould likewise exact a compensatingtoll of strife and personal distraction.

L a n d o f C o n t r a s t

Downward we coursed from Darjeeling, happy in the thought that we wereleaving its dismal mists. In nearlythree days, if we were fortunate, wewould arrive in Gangtok, capital ofSikkim. Our course was northeast ofDarjeeling and high over the rangeahead. First, we must descend intovalleys from which the mist seemed to

boil forth like smoke from a cauldron.As we descended, the temperaturerapidly changed. We were forced todiscard our heavy army jackets andsweaters which were so welcome inDarjeeling. As if by magic, the sky wassuddenly swept clear of mist and a greatcloudless vault of blue appeared.

The whole countryside seemed transformed. Here and there the lowerslopes of the mountains were plantedwith tea. Oddly enough, these huge plantations covering many acres are re

ferred to as “tea gardens.” At a distance the little tea bushes reminded usof the great California vineyards withtheir stubby pruned grape trunks whichare also intentionally grown on theslopes of mountains.

Most of these larger gardens areowned by foreign syndicates. They arestaffed with native help presided over by an English overseer. All sorts ofinducements, mostly to their sensuous pleasures, are made to keep these menin their remote posts. Many of them

have not been home to England fordecades. To meet them is like lookingat a woodcut engraving of a pompousman-about-town of the gay 90’s—or atleast a character out of a Kipling novel.

The road gradually worsened and the pavement ended. From there on, theroads were steep without regard forgrade or width. Frequently we pulledto one side along the slippery edge ofa precipice to allow tongas or twowheeled carts drawn by bullocks to pass. The latter are the main means of

transportation in this area. The carts

are laden with great basketlike containers filled with tea which will sometime find its way to your teacup. Asthere is no railroad, no telegraph ortelephone, into northern Sikkim, thesevehicles bring in wares and often newsfrom the outside world.

We were now in a heavily forestedtropical land. There were giant teak-wood and rubber trees whose limbswere festooned with great cablelikevines. The atmosphere was perfumedwith a fragrance from the large fernsand flowers in a myriad of colors. Theair was alive with sounds, such aschirps, screeches, and what even resembled agonized screams. It is estimated that, between five and six hundred species of birds have been re

corded in this region. To us it seemedthat the whole number were at onetime expressing themselves vocally. Nearly six hundred species of butterflies have also been tabulated herewhere life is so prolific.

Our attention was drawn to a num ber of monkeys who, in family groups,sat along the dusty road or on the overhanging limbs of trees. When seatedon their haunches, they were nearlytwo feet high and, when standing, werequite tall. They were covered with a

coat of coarse red hair, and were exceedingly curious about us. It appearedas though they came out of the heavyforest, through which we passed, toobserve us in the same manner as humans in a rural district go to the railroad depot to watch the trains pass.

Those who think of these primatesas insensate have not observed themclosely. The females led their children by their humanlike hands or claspedthem to their breasts. When they saw

us, they stared; and then, as thoughcommenting on us, they turned andchattered, looking occasionally in ourdirection as they did so. They evincedno fear of humans, moving casually outof our way to a lofty perch on the bulwarks of a stone bridge or to a fallen log.

We were now winding along theRangit River, a wide torrential stream pouring from the melting snow of the peaks which loomed in the distance.Its translucent waters, shoals, and deep

shaded-pools made it indeed a fisher



man’s paradise. Our sirdar confirmedthe fact that the stream had a plentifulsupply of edible fish—and yet not evenone angler was in sight.

K o m a d l e T r i b e s

At last the frontier of Sikkim! Ariver constituted the boundary. The bridge spanning i t was high, with spacefor just one vehicle to pass at a time.Some doubt was cast by us upon itsstrength- as only one bullock cart was

permitted to cross at a time. The rough planks clattered loudly as it did so andthe supporting stringers creaked ominously. This frontier post was in reality but a niche in the wilderness. Therewere two or three clapboard structures

in which the local border patrol andauthorities were housed. Each of ushad to register and present credentialsto now enter Sikkim or to go beyondto Tibet.

Here was a nomad encampment.These nomads were travelling, as theirforefathers had done for centuries.They were, in fact, counterparts oftheir people for centuries back. Theyshifted from one mountain region toanother with their tribal family andsmall herd of goats and burros. Theywere Tibetans. They wore tall woolly

hats. Their boots were also of woolhaving a colorful design and were made by the womenfolk. The soles of thesewool boots were made of coarse leather.The men wore blanketlike trousers,whose texture and patterns matchedthe skirts of the women. The trouserlegs were perfectly round, stovepipe ins h a D e . Each man carried a large dirk,thrust in the top of his trousers. Thehandles of these knives were made of bone and were often quite ornate, being inlaid with colored glass and stones.

These knives are for utility and for protection against the wild animals inwhich the terrain abounds, such as thesnow leopard, at higher altitudes. Theywere huddled about a communitycampfire, resting their backs againsthuge bales unloaded from the burros.These also served as windbreaks. Theunfettered little burros, hard-workedanimals, grazed nearby.

The children, barefooted and withtousled hair, but with gleaming whiteteeth framed by a charming smile,

walked around us in circles. We were

objects of curiosity. They would pointto our army jackets and boots andwhisper among themselves, find something humorous and laugh good-naturedly. They could not speak Eng

lish but by gesture finally begged coinsfrom us.

At times one of the men would riseand order the most persistent childrenaway so that we would not be annoyed,

but not once did any of the adultsattempt to beg. These Tibetan nomadsare quite large and bony, usually thickset and having a far more robust physique than the Indians. Their chestsare barrel-like, indicating that they livein the mountains where the rarity ofair and consequent deep-breathing de

velop the chest. Their long hair, whichsometimes is braided like a woman’s orhangs down in straight strings besidetheir deeply tanned and furrowed faces,gives them a most ferocious appearance.

Sikkim, one of the federated states ofIndia, though having an independentgovernment, is about 70 miles fromnorth to south and 40 miles from eastto west. It is about the same area asthe State of South Carolina or thecountry of Wales. The climate rangesfrom tropiral heat in the valley to the

icy cold of the eternal snows. The peo ple were originally Lepchas or Rong-pa,which has been defined as ravine-folk.Thev are of Mongolian extraction, quite primitive and simple in their wants andexceedinglv superstitious. As most primitive people, many are still ani-mists; that is, they adhere to the beliefthat all things are alive, imbued withan invisible spirit or entity. Thus manyof them practice idolatry.

M a n A g a in s t N a t u r e

We had chosen the month of Novem ber to travel into Sikkim after considerable investigation of the climatic conditions. It is one of the few months whenthe limited roads are passable. Duringthe monsoon season, Sikkim experiencesone of the greatest rainfalls in theworld. In fact, the annual precipitationis in excess of one hundred inches. Thetorrential fall of water causes rivers tooverflow and numerous springs to virtually spurt from the surrounding cragsand hills. The roadbeds are completely

(Continued on Page 375)



<Sy£i a f y E , u £ . a [ ^ p £ X ± o n a L i t u ^ Pzo l j dsm i

By E. M. W o o d , F.S.M.C.


Soror Wood is a practicing ophthalmic optician and orthoptist, with a foundation ofexcellent metaphysical knowledge. She is at present serving as master of the AucklandChapter of AMORC, New Zealand.

M y v i e w p o i n t is

that a most im portant indication of

man’s spiritual development is the fact thathe has stereoscopic vi

sion. Our two eyeswith their beautifuland complex mechanism normally give usclear, smgle vision. Ifwe had never perceived through the intuitive mind this thirddimension, we wouldnever have gainedsight through the medium of the eyes.

Again and again itis proved by all phenomena that the divine self within possesses all wisdom andall knowledge. It only remains for us,through study and concentration, tocontact this source of wisdom and tofully comprehend it.

In my work of examining eyes forrefractive errors and muscular imbalances, it is fascinating to study patients’reactions, their psychological complexesand general attitude. From tests ontheir eyes, I can tell almost exactlywhat kind of people they are. It amazesmy patients to know that if they aretense, overanxious, overconscientious,their eyes will reflect this mental attitude. Usually small and varying degrees of astigmatism are shown, so thatthese people are constantly having theireyeglasses changed. Real astigmatism,which consists of an asymmetrical curvature of the cornea, never varies. It is

usually developed in childhood afterdebilitating illnesses, such as measlesand whooping cough, causing a kind ofrickets of the cornea. Some cases of

high astigmatism areundoubtedly inherited.

There are many eyeanomalies, or irregularities, that shouldnever be corrected

with lenses but wun psychologic al trea tment and orthoptic exercises. In such caseseyeglasses can be called crutches, but a better word is excuses. Many people developeye anomalies becausethey are doing workthey do not like. Afterall, if a person is do

ing work which causeseye discomfort so thathe or she has to wearglasses which have to be constantly changed

(getting stronger and stronger lenses’),no one should expect them to put upwith such a situation. All they need isenough courage to say, “I shall do thekind of work I like.” When they doreach this stage of deliverance, they aresurprised to find that their eyes arewell. Often the new job these personsattempt is much more trying than the

previous one; and this proves that theyhad eye trouble because they did notwant to see, or because they were ruthlessly thrashing their eyes to work atsomething which caused them to feelfrustrated and unhappy. Their ownattitude therefore created disharmonyin the mind.

I use the orthoptic exercises as ameans of getting at the mind condition.and give explanations as we go. When

this treatment is finished, very often a pair of eyes has been restored to normaluse, and the patient has solved the problem which through his own emotions



The Rosicrucian Digest November

1949

^ P sx i o n a t i t i j

By E. M. W o o d , F.S.M.C.

Soror Wood is a practicing ophthalmic optician and orthoptist, with a foundation ofexcellent metaphy sical knowledge. She is at presen t serving as master of the AucklandChapter of AMORC, New Zealand.

M y v i e w p o i n t is

that a most im portant indication ofman’s spiritual devel

opment is the fact thathe has stereoscopic vision. Our two eyeswith their beautifuland complex mechanism normally give usclear, single vision. Ifwe had never perceived through the ’ntui-tive mind this thirddimension, we wouldnever have gainedsight through the medium of the eyes

Again and again itis proved by all phe

nomena that the divine self within possesses all wisdom andall knowledge. It only remains for us,through study and concentration, tocontact this source of wisdom and tofully comprehend it.

In my work of examining eyes forrefractive errors and muscular imbalances, it is fascinating to study patients’reactions, their psychological complexesand general attitude. From tests ontheir eyes, I can tell almost exactly

what kind of people they are. It amazesmy patients to know that if they aretense, overanxious, overconscientious,their eyes will reflect this mental attitude. Usually small and varying degrees of astigmatism are shown, so thatthese people are constantly having theireyeglasses changed. Real astigmatism,which consists of an asymmetrical curvature of the cornea, never varies. It isusually developed in childhood afterdebilitating illnesses, such as measlesand whooping cough, causing a kind of

rickets of the cornea. Some cases of

high astigmatism areundoubtedly inherited.

There are many eyeanomalies, or irregularities, that shouldnever be correctedwith lenses but with

psycholo gical treatment and orthoptic exercises. In such caseseyeglasses can be called crutches, but a better word is excuses. Many people developeye anomalies becausethey are doing workthey do not like. Afterall, if a person is doing work which causeseye discomfort so that

he or she has to wearglasses which have to be constantly changed

(getting stronger and stronger lenses),no one should expect them to put upwith such a situation. All they need isenough courage to say, “I shall do thekind of work I like.” When they doreach this stage of deliverance, they aresurprised to find that their eyes arewell. Often the new job these personsattempt is much more trying than the previous one; and this proves that they

id eye trouble because they did notwant to see, or because they were ruthlessly thrashing their eyes to work atsomething which caused them to feelfrustrated and unhappy. Their ownattitude therefore created disharmonyin the mind.

I use the orthoptic exercises as ameans of getting at the mind condition,and give explanations as we go. Whenthis treatment is finished, very often a

pair of eyes has been restored to normaluse, and the patient has solved the prob

lem which through his own emotions



caused some unnatural activity in hiseye muscles. The orthoptic methodconsists of exercising the ocular muscles

by means of prisms or forced movements of the eyes so as to correct oculardeviation.

B u l b s o n T w o S t a l k s

Advanced Rosicrucian students arewell informed on the anatomy of theeye. For the benefit of the generalreader, here is a brief outline:

The eye, constructed on the sameprinciples as a camera, is a system enabling light from the outside world tobe collected into a condensed band and

brought to a focus on the retina. We donot see with the eyes but with thebrain. The eyes are receptors and transmitters of light sensation. The brain isthe receiving set through which themind interprets the sensations. Theoptical media reduce light to a sharplydefined beam; the receptor cells in theretina receive the stimulation of light;the nerve endings in the retina conveythe impressions to the visual centers inthe brain where they are interpreted.

These two eyes of ours are bulbs ontwo stalks sent out from the brain, andextending to the external part of thecranium to explore for sensation. Theypick up those sensations like sensitiveantennae and convey them along transmitting lines of nerve paths to the visualcenters where every impression is interpreted and transformed into permanentvisual impression by correlating theinterpretations into proper groups inthe memory cells.

In the early days of man’s history,

man may have had very poor vision,according to our standards now. Hemay have had only the most meagerrange of light sensations, but the desirefor knowledge alone developed thevisual perception up to the standard oftoday. The story of sight did not beginuntil the sensitive nucleus of each celldesired to see. This driving urge to find out has through its very intensitydeveloped the visual comprehension ofvibrations of light. Every child at anearly age expresses this desire, “I wantto see,” and stamps with rage if it is nottall enough to see or is prevented fromseeing. In the earlier days man relied

upon his instinctive psychic impressionsto convey knowledge and information, but unfortunately as he gradually developed his vision, he used his psychicfaculty less and less. Today we relyalmost entirely on our five senses forinformation on our world while ourfaculty of intuition waits undeveloped.Early man with his simple psychology,less visual perception but alert intuitivefaculty, was probably much betteradapted to his particular world.

The days in which we now live areextremely overstimulating. The average person knows more about his physical self than ever before, but it isamazing how people know so littleabout their own eyes and the wonderfulinformation bureau that exists behindthose eyes. Until they have eye trouble,most persons take for granted the factthat they have eyes ana leave it at that.

In the beginning the simplest formof sensing apparatus consisted of asingle spot of sensitivity on the externalsurface of a cell. This sensitivity as itgradually passed through the universityof time became progressively a spot, a patch of spots, a group of rods andcones, and then a retina which had to be protected; and so a beautiful covering, the cornea, was formed, but itscells remained clear in order that thelight could still fall upon the sensitiverods and cones. As the eye developedinto a curved shape, the cornea alsoserved the purpose of acting as a condensing lens for the band of light falling on the retina. In that order the present eye in time came into existence.

Animals developed two eyes for protection—one on either side of the head.Animals that grazed on the ground, andhad their heads low down when eating,developed their eyes on a slant, so thatthe tail end of the back view couldalways be seen well enough to registerstealthy movements, even if veryslightly.

When in the early morning of man’sexperience, the pursuit of food and theneed to hide from foes was all he hadto think about, he developed mainly hisstatic vision, that is, his distance vision.The optical system of the eye is so fixedas to be in focus for distance withoutany extra effort on the part of thefocusing lens.

(§\vrnrun



happy things, and every one of thesethings had something to teacn us. I explained that when we met again thepeople who had died, they would ex

pect us to have learned from all thethings that had happened, and thatsince people did not really die but livedin a different state, they knew all thetime what was happening, and could bevery sorry about it if by their goingthey caused their dear ones to be sobadly hurt. Presently she put her headdown and wept. After tha t she gradually began to get well. Then one dayshe handed her glasses back to me saying with a triumphant smile, “Theyblur.” I had told her to expect this

when her eyes were well. The factthat she read for me even the smallletters on the chart proved her cure.

Often patients who had been wearingprisms for double vision, after psychoanalysis, have been able to see quiteclearly and singly without prisms.Sometimes after years of illness a patient will need some form of mental

treatment—ideas or interests to givehim a new or different outlook—to helptoward complete recovery. The mainnecessity is to reach the mind so as to

restore harmony and allow the bodilyfunctions to operate normally.

A prolonged illness (which even may be followed by deformity) may set upa bad psychological complex and thuscause disharmony in the mind and, asa consequence, in the nervous system.This may throw the delicate structureof the eyes into a continuous state ofwrong function and faulty interpretation. If such a condition exists, the

patient’s vision is certain to improve ifthe treatments give attention to theadjustment of his personality. I personally have learned to diagnose mental imbalances through the indicationof muscular imbalances. If medicalscience is to completely fill the role ofhealing, it must be able to discover thecauses of illness which are hidden inthe mind.

V A V

NEW AMORC DIRECTOR

On August 29, 1949, F rat er J. A . Calcano was duly elected to succeed the late Fra ter

Orlando Hughes on the Board of Directors of the Supreme Grand Lodge of AMORC.

His election contributes, to the Board of Directors, many diversified experiences and

talents.

Fr ate r Calcafio was bora in Venez uela in 1900. His family arr ived there from Spainin the sixteenth century. In his youth, he studied medicine and later turned to music,

studying in the National School of Music of Venezuela and in the Conservatory of

Berne, Switzerland. He has composed symphonies, cham ber music, and other musicalworks. Afte r completing school, he served on the Editorial Staff of El Heraldo, leading

newspaper of Caracas, Venezuela.

Frater J. A. Calcano was Chief Councilor of the Venezuela Delegation to the United Nations Conference in 1945. Previously, he had been in the Venezue lan Foreign Service

for seventeen years. He served in Switzerland, Ire land , Englan d, and at St. Louis,

Missouri.

In August, 1946, he was appointed as Director of the Latin-American Division of theRosicrucian Order, AMORC, and has since established his residence in San Jose,

California. Fr ater Calcano’s appointm ent to the Board is in accord with the growth

of the Latin-American membership of AMORC, whose welfare and interest he has

been fu rthe ring .



$ | SANCTUM MUSINGS


BRIDGES By Rodman R. Clayson, Grand Master

is a mystery of whichknow very little. Ita experience through:h all must pass fromearthly life, and justn it will occur for thevictual, no one canEvery day we know

r hear of individualswhom death has overtaken, and thematter of transition never fails to provoke contemplative thought in the mindsof those who think of a transition.

Occasionally we read in the news papers or hear over the radio of anincident where the transition of a num

ber of people occurred at the sametime. Such an occurrence is even agreater mystery than the passing of oneindividual, and it causes us to ask,“Why?” Why were the lives of twentyor thirty children in a school bussnuffed out in an accident in a Northwestern state several months ago? Whydid seventeen people in an airplane-crash all pass from this life together?Why did more than a hundred peopledie on a fiery ship at Toronto? Ofrecent wonderment is the case of thethirteen people who met violent deathat the hands of a mentally derangedman in the State of New Jersey—aman who, to all intents and purposes,was rational up to the time of thekilling.

We shall not go into the mental twistin this man’s make-up which causedhim to level his gun upon so many

people in a short time. Throughout thenation, newspapers and radio commentators gave special time and news spaceto the story. One internationally famousnews commentator related the NewJersey tragedy to the story in the book

entitled The Bridge of San Luis Rey, which is a story written in fiction form,having to do with a footbridge, in aSouth American country, which gaveway and plunged several people totheir death in the chasm below.

The late Imperator of the RosicrucianOrder, Dr. H, Spencer Lewis, gavemuch thought to the mysterious occurrence which causes several people toexpire from this life at the same instant. Let us consider some of the viewsof the late Imperator on this subject.He pointed out that all of us must passover the bridge that separates this lifefrom the next, a bridge which spansthat great chasm which divides one

phase of life from another. He pointedout that for each of us there may bemany bridges to cross. There are

bridges over which we pass in joy andhappiness, and during the traverse wehave the feeling that the bridge willcarry us safely. We approach other bridges with reluctance, oftentimeswith a foreboding of trouble, sorrow, or



suffering. These are the bridges wehave built or created for ourselves.They are the most difficult to cross, andconstitute real problems in our lives,for we are the sole traveler upon them.And there are bridges which have beenbuilt for us by those who would testand try us, and oftentimes we passacross these bridges alone.

Then there are the bridges on thegreat highway of life which we crossin the company of other people—people who share our difficulties, problems,and our joys. We may feel that someof the bridges are so strange that nonehas traveled upon them before. Wemay be tempted to feel that our indi

vidual journey through life is so uniquethat only one person could travel suchan arduous path fraught with so manyunnecessary and unreasonable obstacles.

When, nowever, the path which wehave been following reaches a bridgewhich we know we must cross, we mayfind that there are also many otherpaths converging toward the bridge,and that perhaps hundreds or thousands of people are coming together tocross the same bridge—people who willparticipate in the trials and tribulations

of the journey, and equally share allthe difficulties of crossing this onebridge. And so we realize that regardlessof the diversity of our paths, there areseveral points in life’s journey wheremany will meet to find that their trialsand tribulations are common. Interestsare common and efforts are common toreach the goal of life; we are united incommon interests despite our individualdiversity and ideals. Dr. Lewis pointedout that these meeting points, or theconverging lines of life, demonstrate

the principle of Universal Brotherhood.One is caused to wonder what

motives, what principles in life, havedirected the footsteps of the various beings of humanity on many paths of lifetoward some of these bridges. Onewonders what universal law or principle brings men and women from distant points of the earth through variouscircumstances, to a point where theycross one bridge at the same time. Menand women of different countries, different stations in life, different charac

ters and personalities as well as different beliefs, meet as one body at the

entrance of a bridge and share equallythe experiences which this bridge mayhold for them. The mystic says that alaw of the Cosmic has brought these

people together so that it is necessaryfor them to cross the one bridge atthe same time and have the sameexperience.

C o l l e c t i v e T r a n s i t i o n s

The mystic ponders upon the lawthat brings unrelated people togetherwith their different karmas and different purposes. He reasons that they are

brought together by a certain inexplica ble Cosmic law because it has been decreed in the scheme of things that theirtransitions are to occur at the same

time, in the same place, and in the samemanner. Dr. Lewis gave as an examplethe instance of the airplane crash whichcarried eight men to their death. Hestated that the airplane was a bridge tocarry these eight men out of this life.It seems that each of these men had

journeyed along different paths and hadexpected to reach different goals, andthat they were in no way related orknown to each other, and had no reasonto believe that at any time their pathswould cross or converge; and yet with

all the differences that might have beenin their past karma, and with all thedifferences they believed they had intheir future careers, a Cosmic law brought together eight men from eightdifferent paths and starting points and placed them on one bridge at the sametime so that a great law might befulfilled.

Of this Dr. Lewis wrote: “It is interesting for the mystic to speculate onthe lives of these eight persons and towonder what each one of them had

done in a previous incarnation or inthis one, that although they were ofdifferent nationalities, positions andstations in life, of different interests andoccupations, living in different localities and unacquainted with one another,their past acts had created identicalkarmas insofar as each of them was to

pass through transition at the sametime in the same manner and at thesame location, away from their homesand normal places of activity, and thateach one of them was to start his Cos

mic period of existence on the same dayand same hour and at practically the



same minute, although each of themwas a different age and of different position in the cycles of existence. . . .Is it possible that in a previous incarnation these eight men knew each otherand were united in some small band orunit of human effort, and that they passed out of that incarnation as theydid out of this one? Is it possible thatin a previous life their activities wereso related and so identical that each ofthem created for this life an identicalkarmic transition even though in theinterval they did not know each otherand their paths never crossed?”*

It was the bridge of life that broughtthem together, and it was the same

bridge that precipitated their transition.It was the function of the Law of

Karma—a law which was decreed foreach of the eight persons, a law whichwas fulfilled for each in consistencyand justice. Each of the eight peoplereferred to by Dr. Lewis had earned, orcreated by past actions, the time, the place, and the condition of his transition, “and if the other seven were associated with him in identical efforts andmethods of living, then the simplicityof justice and the fairness of Cosmiclaw would bring them all together toshare alike in the karma which was

right for each.”And so it is with those thirteen un

fortunate people in the State of NewJersey. Whether children or adults inthis life, the things which they haddone in the past, in this life or in a

previous life, had created the conditionwhich affected them all in a similarmanner, and which caused them toenter upon the last bridge, thus bringing about the transition of each withina period of a very few hours. And the

agency which brought about the transitions was bullets from the pistol ofa man who had lost all sense of moralvalues. We are not concerned with thekarma of this man. We know well,however, that he will make full payment for the karmic debt which he has brought upon himself.

In meditating upon this tragedy, the _ _ mystic reasons that it must be construed

Rosicrucian that these thirteen people had acquired Digest all of the necessary experiences which

November »Quotation Irom “The Bridge of Life,'1949 crucian Digest, May, 1931.

The

Rosi-

this earthly life has to offer at thistime. The families who survive themhave our utmost sympathy. The wordson these pages may not offer consolation to those who grieve for the lovedones who have passed through transition, but these words endeavor to ex plain why the tragedy occurred, insofaras all these good people were broughtupon this particular bridge of life atthis particular time, and expired withina few hours of one another.

As the men and women formingwhat we speak of as humanity, perhapsour lives are more closely related thanwe realize. We must understand, ofcourse, that individually none of usmay know when transition will come.Most of us experience death alone. It

behooves us, therefore, to give particular thought to the tremendous meaningwhich lies within the following words,written by Dr. H. Spencer Lewis, onthe Bridge of Life: “By living each dayin harmony with the highest laws and principles, and refraining from doingany injustice or unfair thing, and bykeeping ourselves attuned with the goodand the harmonious things of life, wewill bring ourselves to the ultimate

bridge of our lives in company withthose who, like ourselves, are deservingof the richest rewards when we havecrossed the bridge, and we will findourselves in companionship with thosewho have attained and earned the highest of Cosmic blessings. We do notknow when we shall come face to facewith that great bridge that spans theunknown period of existence, but wedo know that beyond the bridge, andthereafter, lies a land and a world thatwill be just what we deserve and createfor ourselves here and now.”

Nothing haDpens by chance. Forevery cause there is an effect. There issome meaning or aim in every manifestation. There must be the fulfillment of the law. It is not given to usto predetermine the event of transition.We should, therefore, live life to thefullest and make the most of everymoment. The doctrine of mysticismtells us that transition is not the finaland complete end of life; it is but the

passing from one phase of life to another. Furthennore, there is no plunging from transition into a suspension



of near nonexistence; rather, life goes earth for additional experience, toon and on eternally. Life is lived adjust and correct our lives, and, slowlythrough one incarnation after another, but surely, to reach that state of under-If life is taken from us at this time, we standing where we experience Peace

may be sure that we will retu rn to Profound.

V A V

HEIGHTS OF THE HIMALAYAS(Continued from Page 367)

washed away and large landslides engulf sections of the only road throughthe country.

We were traversing this region during the period of the annual repairs.The most crude but picturesque methods were being employed. The laborerswere principally women and childrenwho welcomed the pittance they received for this work. There are twowomen or girls to a shovel. One pullsa rope attached to the lower part of theshovel handle, which helps to lightenthe load. The other pushes the shovel beneath the local rock. At a given signal they pull and lift together. The

excavated soil is put into baskets andcarried to dumps, on the backs ofwomen and children.

An amusing incident was the adapting of manpower to the circumstances.In other words, there are various sizesof baskets. Little boys and girls, whocould not be over seven or eight yearsof age, had small baskets adapted totheir size, with which they cheerfullytrudged to the dumps along with theirelders. The rock for grading wascrushed by hand with the use of sledgehammers. This was indeed a gruellingtask. The crushed rock was carried inthe baskets and distributed along theroadbed. The actual surfacing was done by pulling a huge cylindrical tank filledwith water to give it weight. To thiswas attached a long rope and the tankwas pulled over the crushed rock, levelling it. The rope was pulled by nearlya hundred women and children, boysand girls, who sang as they bent beneath the weight of the roller.

We could not reach Gangtok that day

and it was now quite dark. To negotiatethese rough roads at night was danger

ous as sections still remained partiallyobstructed. We presently stopped atthe dak house for which we had been

searching, that is, one of the government bungalows. This was located offthe road in the inky blackness of vegetation. It was a crude stone structureof two small rooms to provide facilitiesand protection for travellers such asourselves. Though primitive, it was a

protection against the cold winds thatcome as soon as the sun drops behindthe mountains. The floors were rough-hewn planks—there was plenty ofsleeping space on them.

When we lighted our oil lamps and

looked about outside, we saw a profusion of giant poinsettias which grewwild. There were also orange trees and

banana trees. The bananas were mostdelicious in their ripened state. It wasa variety which grew wild in this region and which never finds its way toWestern markets. The amazing fact tous was that tropical plants and fruitcould be found at such high altitudes.

After a succulent chicken dinner con jured up by our sirdar in the midst ofthe wilderness, we gathered about theonly table to study a map of the areawhich had been hanging on the wall.This map was of the terrain of Nepal,Sikkim, and Tibet. It consisted of age-stained paper fastened to round stickslike a scroll. It was tattered and torn.Its markings revealed old las or passesin Tibet, the once forbidden land. Thefull moon now broke through the cloudsand silhouetted the mountain cragsagainst the sky like the lagged teeth ofa colossal saw. These were once the

barriers that landlocked a people andtheir beliefs from the outside world.

(To be Continued)



;•( - _ l ■ j - L - i i v - a s v M ■>.-. ̂ 1 1 1 j u l ^ . - ^ l i l l ^ n ^ i i

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is the 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 m any 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 th e 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 mem ber or not— this is important.)

CONTINUITY OF BEING


n n u a l l y , the changingseasons remind us of theaction of nature in termsof cycles. Each season is,in a sense, the repetitionof seasons of previousyears, and we are generally conscious of the law

by which one cycle follows the other and the process continues to that point where the system orgroup of cycles begins again.

Actually, the existence of life, whileit is subject to various cycles, is notsimply a repetition of definite cycles atvarious intervals; for above and beyondthe manifestations of any series ofcycles there is, underlining, or we mightsay, directing these manifestations, acontinuity which ties all the various

apparently independent manifestationsof units of time and being, and thereby

brings them into a constant or continuing series of manifestations.

To illustrate how cycles and the continuity of being can function simultaneously, we have to think of thismanifestation symbolically, as being a

spiral rather than a series of closedcircles. The four seasons of the yearseem to be a closed circle in that, whenthey are completed, the new year begins upon the same cycle as did the

previous one. Actually, no one knowsat which point in these cycles the newseries begins: Some observe the beginning of spring; others, the beginning offall, while others observe various timesof the year as the beginning of a newyear. The fact that no one point can



be agreed upon by everybody indicatesthat the nature of life and life’s manifestations is a continual existing manifestation rather than a series of inde

pendent cycles.This is the season of the year whichis associated with completion. It is theharvest, the time when man actually,and theoretically, reaps the benefits ofhis previous efforts. But, at the sametime, insofar as man’s benefits are concerned, harvest is not really a completion of all things, for it is also the beginning of another period which will be similar to the one that is past andyet which will obviously be much different. For this reason, if we associatethe season of the year with the customary period of Thanksgiving, we must,as well be conscious of the fact thatgratitude is to be expected not only forthe benefits and privileges which wehave enjoyed in the seasons just gone, but also for the beginnings, and for theopportunities that lie ahead in the seasons to be repeated.

Thankfulness should be related inconsciousness to this continual expression of being. Life cannot be limited,as we have seen, to individual or inde

pendent periods of expression, but mustalways be thought of in connection orin association with its continuity, from

its existence to its destiny. Consciousness is then broadened or, at least,should be expanded to include morethan man’s appreciation for what he

may have gained in the past; in a fullersense, it should be in accord with thiscontinuity of being as ever expressingitself in an acknowledgment of man’s privilege to live and to be a part of theenvironment in which he is placed, inspite of the times when these environmental factors seem confusing or without aim or purpose.

Man then should be aware withinhis own being that the purpose in lifeand the reason for the continuity ofexistence is something for him to learn

to appreciate, to help him to live andexpress his consciousness, which ismore or less an incomplete factor. To be conscious of the privileges that othershave enjoyed will greatly increase the privileges that we ourselves may beable to enjoy. Continuity of being isman’s expression, or appreciation, ofthe existence of the creative force inthe universe. This acknowledgment can be illustrated in our own lives by realizing that such can be made to aid inthe growth of our own consciousnessand thereby fit us more directly andharmoniously in the proper relationshipwith the power that causes all to be.

V A V

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ATTRACTIVE CHRISTMAS CARDS

Send custom-designed Christmas folders. Give you r holid ay greetings a personal

touch—have them represent yo ur understanding of the real mystical spirit of Christ

mas. We have designed a folder-card, rich in color, handsome, and inspiring in

phrases. The folder, with envelope to match, is printed in several colors and has an

inconspicuous symbol of the Order. This artistic folder is most appropriate for your

nonmember friends as well, and will evoke their comment. The y are economically

priced at $1.50 per dozen, $2.80 for two dozen. We pa y shipp ing charges. Order

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The Rosicrucian Digest November

1949

Th e Secret of Pr ayi n g By D r . H. S p e n c e r L e w i s , F.R.C.

(From Rosicrucian Digest, August, 1932)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy of publish ing each mon th one of his outstanding art icles, so th at his tho ughtswould continue to reside within the pages of this publication.

h e r o s i c r u c i a n organization is not primarily onefor the study of religion;its study does introducethe philosophy of religious principles but merely as one of its subjects.

The Order does not attempt to establish a newreligion or a new church. In its manycenturies of activities in all countries,it is still looked upon and considered asa fraternal organization, and not as areligion. It does not ask its members toleave their individual churches or tochange their religions. We are happy inthe fact that we have both Protestantsand Roman Catholics in our organization, as well as Jews and Gentiles, andthose of every denomination. We have

rabbis who are still in charge of theirsynagogues and Episcopalian clergymen who are active in their congregations. They all carry on their ecclesiastical work without any feeling ofembarrassment in their connection withthe Rosicrucian organization.

We encourage our members to sup port the church of their choice eventhough they may not agree with everything the church might say, because,unquestionably, the churches are doinga good work and need the support of

every moral, upright, law-abiding citi

zen, but despite this attitude toward allreligions, that of tolerance and kindfeeling, we have a duty, as an organization devoted to the revelation of sup

pressed knowledge, as an organizationconstantly digging up new and old information (when I say “digging up” I

mean it literally as well as symbolically, since we are members of anEgyptian Exploration Society, diggingin the sands to get something out of themystery temples). We are digging inevery sense of the word, for it is ourduty to reveal that knowledge whichhas been kept away from the masses,to reveal the truth even in the form ofcriticism of certain standards; therefore, what I am going to state in regardto praying should not be taken as criticism of any particular denomination or

religion, but of all systems that might be included. I am not saying it in adestructive sense but constructively sothat you may benefit by the statements.

Praying is one of the most diversifiedcustoms and habits we find throughoutthe world. If I were to attempt to outline, briefly, the short dictionary definitions of the various forms of prayingthat exist in the world, it would takehours and hours. I would have youmake yourself neutral for a few moments so far as nationality is concerned,

and religion, and your presence here in



what is supposed to be a Christiancountry, semi-Christian and semi-Jew-ish. Think of yourselves as being worldcitizens.

The methods of praying used by theJewish or Christian religions are littleknown in the newer parts of the world.These methods so familiar to us arelike hidden secrets to the average beingon the face of the earth; and still theseother beings have had prayers and systems of praying for ages, and they lookupon their systems, their methods, justas you look upon yours, and perhapswith even a better viewpoint.

I am very well acquainted with thefact that in America today the most

popular questions being put forward in all religious sermons and ecclesiasticaldiscussions, in all of the columns of religious magazines and in the talks overthe radio, on religion, are: “Is prayerefficacious? Are prayers ever answered?Can we depend upon prayers beinganswered?” Those are the popular questions in this Western world. Amongthe Orientals and that large portion ofthe population representing the countries of Asia, Europe, and Australasia,we find such questions never being

asked. With their old systems of praying, their old methods of praying, thereis little doubt in their minds as to thevalue of prayer. It is only here in theOccidental world, where prayer is sup

posed to be the most highly evolved inits nature and methods, that we havethe paradoxical situation or find thesehighly evolved people doubting thevalue of prayer. There is some reasonfor this and that is one of the points Iwant to touch upon briefly.

We find in all of the foreign coun

tries and among the so-called Orientals,which include that great mass of humanity known as pagans and heathens,that prayer is a very holy, sacred, rigid,systematic, devout thing. It is not anoccasional thing. It is not a convenience, but very often a considerable inconvenience at times. If you, forinstance, had to pray definitely somany times a day, two or three times,and each time you prayed, vou had tostop wherever you were and go to thenearest prayer wheel and stand for one

or two hours while your prayer wentaround that wheel, you would find it

an inconvenience; but in the Occidental World prayer is convenient inasmuch as it is only used when needed,and then only badly used.

The man who thinks he never needsto pray, prays only when he gets intotrouble, and then suddenly remembersthere is a God, and says, “0 God, pleasehelp me.” That is a prayer of convenience. There is too much of this inthe Occidental world, and none of itin the Oriental world, and why? In thefirst place, despite the fact that the Occidental world is so largely Christianand so largely Jewish (both religionshaving wonderful prayers) and despitethe fact that Jesus, as a leader of the

Christian religion, pointed out definitely how to pray, and gave a beautifulexample as a standard, praying on the part of Occidental people today is unsystematic, is very little understood,and therefore highly inefficient.

T o W h o m t o P r a y

I am going to take that form of prayer which is used in the Christiansystem, as the first one to criticize, and please keep in mind what I said in myintroductory remarks. We have a pe

culiar situation. We have first of allthe problem of knowing to whom weare praying. This is something that theOriental people don’t have. Even the pagan, who builds his wooden or stonestatue, knows to whom he is prayingand never has to puzzle over it, andso it is w7+h those who have a God thatis ethereal, like the Buddhist or Mohammedan gods, or any of the gods ofthe Oriental religions. They may bedifferent gods, but nevertheless, theyare definite to these people, and there

is never any doubt in their minds asto whom they are praying. Even thegreat ecclesiastics today admit it is difficult to think conveniently of God inthis triune nature—three heads, three bodies—three in one, and in order thatyou may pray, and that prayer should be efficient, the first requisite is thatyou be as definite in your conceptionof the one to whom you are praying asyou are definite in your problem.

If you found that some great problem, or obstacle, could be solved or

eliminated or taken care of by yourgoing to a certain individual and asking




him, pleading with him, to remove thatobstacle, to give you back your health,to save you from disgrace, to save youfrom contamination, to undo somethingyou have done, you would go to himto ask for a special favor.

The first thing you would say is,“What am I going to do?” You wouldhardly stand in the middle of the floorof your home or in a temple and prayto some indefinite, vague personality todo something definite for you. Now theOriental knows his God. It may be afalse god or a false understanding ofthe real God, but he knows his God.He is definite in his own consciousness,and that is what the Christian is not.

All over the country in the prayersused over the radio by the average

church, and with my twenty-five yearscontact with churches, and naving prayers taken down in shorthand so wemight analyze this system of praying,we have discovered this: That the average Christian clergyman in starting outhis prayer, starts out with “O God,” andin the next moment he is asking Jesusto do what he wanted God to do. Then

be asks God, and then Jesus again. Now, to whom is that person praying?Jesus said, “There is none greater thanmy Father.” Jesus in His prayer that

the Christian churches use, started,“Our Father, who art in Heaven.” Hedirected His prayer to God. There isno prayer in the Bible or any other place, or in any of His prayers, or thoseof His Disciples, where they pray toHim to do what God alone can do.In no place do we find Jesus puttingHimself in that position of usurping the position of God, and yet that is what wefind in the average prayer. It is notwilfully done, but thoughtlessly.

If we are going to pray to a Deity,we must admit there is but one Deitythat can be the Supreme, OmnipotentRuler of the TJniverse. If you try toconvince me that there are two Gods(never mind about thousands of them)

but just two, one more than the God I believe in, then I must lose faith in theOmnipotent God. I cannot understandhow two Gods could agree and rule theuniverse and work in unison. Theremust be one God if there is any Godat all. This is nothing new.

Amenhotep IV, the Pharaoh of Egyptin 1350 B.C., changed 163 religions, 52

principal ones, to the worship of oneeverlasting God, THE God, greatest ofthem all. This everliving God was the beginning of a monotheistic God. Thatreligion flashed around the world—theidea of only one God ruling the uni

verse. There is little wonder that thereligion lasted only twenty years. TheBlack Priesthood wiped it out, destroying the temples, and they even hadtheir men go out with hammers andchisels to obliterate and destroy fromthe walls any mention of God. Obliterating this would have destroyed thereligion, but thanks to the Hebrews,through their leader, Moses, this ideaof one God, was carried on to a newland and it came down through theages.

In 1350 B.C., this great Pharaoh ofEgypt said there is but one God. This became a symbol of light, an ethereallight. The Jews never pronounced Hisname. They said the name was unspeakable, and used a hieroglyphic forit. Thirteen hundred years after thatcame the birth of Jesus. He taught thatthere was but one God. After His going, came the coming-tocether of religious ecclesiastics, bookmakers andwriters, and so forth, in the second,third, fourth, and fifth centuries after

Jesus, and they began to evolve theteachings of Jesus. They began to makeGod complicated. Do you know wherethe doctrine of the Trinity originated?It is a fact, horrifying in a way.

It was in 1127 that the FourthLateran Council was being held for the purpose of prosecuting heretics. In thisCouncil one at the head of the churchfoolishly, and in a moment of forgetfulness, said to the man of France (whocame to him and asked, “How are wegoing to tell who are heretics and whoare the chosen followers of God, Christians?”), “Destroy them all and Godwill protect His own.”

These men who formed the doctrineof the Trinity and many others inter preted some reason for it in certain passages of the Bible, but they havenever explained this satisfactorily. Thereis not a clergyman today who comesout and admits that that doctrine isreal, but they accept it, and I am notcriticizing them. If he is a Christian

clergyman, he must preach the sermon.He can do nothing else but be faithful



to the doctrines he reveals, but he isnot convinced because he cannot understand how Jesus was the only begottenson of God, and yet understand the

omnipotent power as being dividedthree ways, and yet further understandthe Master Jesus saying, “There is nonegreater than my Father in Heaven.”

Therefore, it is to this one SupremeIntelligence, God, this great Mind, towhom we must direct, petition, andmake our pleas. In this Mmd and inthis God alone are the things possiblethat we ask. We seldom ask in our

prayers for that which we can do ourselves, unless we are praying foolishly.We look upon our prayers as an oppor

tunity to ask an Omnipotent, SupremeIntelligence to do something that nothing else on the face of the earth cando for us. That is why we pray, andthere can be only one power that cantake any one of the laws and make anexception to it. There can be only one power that can set aside the course ofevents, only one power that can changethis or that or another thing, and it isto that power alone that we pray. Wehave the privilege of praying and theright to pray, but we must do it understandingly.

Now the whole problem of prayingis, after all, a mystical process. Pray ingis not a scientific thing. According toscientists, it is just so much piffle. According to science, praying is somethinginconceivable, childish, inane. I am notsaying they never pray because someof them do, but from the scientific pointof view all natural laws are immutable.. . . We agree with the materialisticscientist in this respect, for to ask Godto make an exception or to change animmutable law is childish. It would be

like a child who. sitting on the floorwith the sun shining in his eyes, wouldask his mother to put a blanket overthe sun.

So praying is not a scientific process.It is something from within that transcends material, scientific life so far

beyond the horizon and lim it of thesky that it is incomprehensible toscience. It is a mystical thing—something of our soul and not of our brain,something of our inner selves and notof the outer. This mortal, carnal, flesh

body has not the right nor privilege to

ask God, the Creator of all things, toin His mercy and love do somethingfor us. Our body has no privilege toask that, but the soul within has both

privilege and right. It is par t of theGod consciousness. God, when Hecreated man, said, “I make him in myown image.” The soul, therefore, hasa right, as a part of the God consciousness, to commune with God and that iswhat prayer is. It is a communion ofthe inner self with the Creator.

T h e P a g a n *

If you will look upon prayer as a communion, your whole aspect of prayerwill change. Let us see what pagansand heathens say. We were surprised

on our trip to Europe—myself andother Rosicrucians, who went to studysome of this praying business. ‘Business’ we say, because a guide told uswe would see in it such forms that were

businesslike. We found that these guideswere prejudiced. They thought we weresuch devout or narrow Christians thatwe would look upon them as heathensand pagans. They thought we werelike the average American and wouldnot pay any attention to the praying; but we found something the average

clergyman will not tell you unless youask him, and tha t is this: In all theChristian churches, shrines and temples,there was quarrelling, dissension andall kinds of ungodliness. The only

places that revealed solitude and peacewere the so-called pagan mosques.

All through the Holy Land, guidestook us to the so-called holy shrines,

places that were supposed to containrelics of the Saints. We had to paymoney to get in, and then we found

postcards and things for sale. We found

that the men inside in ecclesiasticaldress talked about things with common place jokes, made fun of them. In someof the holy places in Palestine, therewere guides, wearing crosses, wholaughed at the stories they told, and ifwe showed signs of having heard thesestories before, they would wink and say,“Oh, you have heard that one before?”

We saw here seven or nine holy places with alcoves and to keep peace between the sects of worshippers, keepthem from fighting with one another,

& WW]




c t o b e r proved to be amonth of travel for atleast a few members ofthe staff at headquarters.The Imperator made anexcursion into the Northwest, visiting lodges inVancouver and Victoria,British Columbia, as well

as attending rallies in Seattle and Portland. Earlier in the month he attendeda rally in Los Angeles.

The Grand Master officially visitedlodges and chapters in the Midwest,addressing members in the following

places: Detroit, Toronto, Cleveland,Buffalo, Milwaukee, Minneapolis andDenver.

By special arrangement, Frater Disherof the Literary Research Department

gave a series of four lectures to the public in Vancouver, British Columbia.* * *

Officers and departmental heads werenot the only ones to be away from theirdesks during October. Soror GraceThompson of the Imperator’s secretarial staff chose the month for a quicklook by air on Ireland, France. Italy,and Portugal.

Soror Clara Leal of the Latin-Ameri-can Division, whose home is Caracas,Venezuela, has returned there for a

two months’ visit. On the way, shedevoted a week to sightseeing in NewYork where she had never been.

From this it will be evident that theviewpoint of Rosicrucian Park is farfrom insular.

V A V

Mention was made in this department last month of the engraving ofThomas Jefferson which appeared onthe card accompanying the floral piece

sent by the Thomas Jefferson Chapterof Washington, D.C. The George Washington Carver Chapter of AMORC inthe same city also accompanied itsfloral piece with a beautifully executedcard especially prepared from a designcreated by the master of the chapter,

Mr. Wyneberry Boyd.It may be that some do not realizethat the chapter honors in its name aforemost scientist—a man whose staturegrows with time and a larger acquaintance with what he accomplished inseveral fields. His life story has beenvariously told, but perhaps no more

beautifully nor intimately than inthe little pamphlet by Glenn Clark,The Man who Talks with the Flowers. A complete biography, best seller a fewyears ago, was that by Rackham Holt.

Recently a Southern artist, a nativeof Birmingham, Alabama, made aunique portrait of Dr. Carver, whichissaid to have attracted attention both

because of the likeness exhibited and thenew art medium which it introduced.

The artist, Felix Gaines, calls it a Psycho-Beautygraph. Gaines’ portraitled to an idea for strengthening the bonds of friendship between the negroand white races. “Only through education,” he has been quoted as saying,“can the race be improved and a better

understanding be fostered between thewhite and the colored race.”Hundreds of churches and schools

have received copies of Dr. Carver’s portrait as a part of this program, morethan two hundred schools and churchesin Alabama, Mississippi, and Georgia being represented to date. That his program is bearing, and will continueto bear, rich fruit is evidenced by countless letters which Artist Gaines has received, commending him for his efforts



to spread the gospel of good will between the races. We are naturally proud that a chapter of the RosicrucianOrder bears the name of Dr. George

Washington Carver, a truly great man.V A V

Word comes from Salt Lake Citythat a Past Masters’ Association hasrecently been organized for the SaltLake chapter. Masters will assume thechairmanship in the order of their termof service to the chapter. It is alsonoted that in Salt Lake, chapter meetings were held during the summer contra ry to usual custom. Attendance,while not so large as during the winter,has been large enough to be encouraging and to warrant continuance of summer sessions.

V A V

For three weeks in September theRosicrucian Egyptian and OrientalMuseum has exhibited a group of modem paintings under the general title of

Modern Art in the Bay Area. It is atraveling exhibit sponsored by theAmerican Federation of Arts, Washington, D.C. This marks an expansion otthe Museum’s program of service to

those visiting San Jose and in all likelihood is but the first of many suchtraveling exhibits.

The paintings, coming from a threeweeks’ showing in San Diego, were sentfrom San Jose to San Francisco at theconclusion of their showing here.

V A V

In October the Museum instituted a program of puppetmaking for a groupof eighth and ninth grade children. The

program outlined calls for twelveweeks’ activity in gathering materials,choosing a play, making puppets andscenery, assigning the parts, rehears

ing the play, and finally presenting it.Soror Margot Heeseman of San Josewill be in charge of the instruction.

The adults of San Jose are not beingneglected either, for the Museum is playing no favorites. A series of Fridayafternoon discourses on various subjectsis being offered. The ones given inOctober were especially varied to be ofgeneral interest. Fra ter J. A. Calcanoof the Latin-American Division, openedthe series with a provocative talk on“The Objective and Subjective in Art.”

Frater Floyd Nfwman of the PublicRelations Department followed with alively discussion of “Esthetics.” SororKatherine Williams, whose rehabilitation work at the Veterans’ Hospital inPalo Alto is receiving well-merited attention, continued with “The Importance of Music in Rehabilitation Techniques.” Interest was keen among thoseattending in October as to the programsto be given in November.

Thirsty Conventioners this year patronized a small lemonade stand, set up by enterprising youths in the Park.All in all, it was a satisfactory arrangement. The small lads dispensed lemonade to thirsty members. The membersdispensed ideas and information tothirsty youths. Near the end of theConvention, the boys marched up tothe Administration Building and askedfor information regarding membershipin the Order. They were delightedwhen told that the Junior Order ofTorch Bearers would be happy to consider their applications.

LYSANDROS’ LOGIC

Plutarch narrates that when Lysandros, wishing initiation into the Kabeirianmysteries of Samothrace, was ordered by the priest to confess all the sins he hadcommitted, he asked the priest:

“Must I, then, do this as something demanded by you, or by the Gods?”

“By the Gods!” answered the priest.

“Disappear then, from my presence,” said Lysandros, “and I will inform them

of whatever they may ask me.”



Th ey T o ld Th ei r Sto r ies

By F r a n c e s V e j t a s a , F.R.C.


u t o p t h e consciousnessand memories of peoplecome proofs of the immortal basis for constructive human behavior, declaring the breadth andconsistency of the Creator’s blueprint. We didnot ask for opinions or

statements o' personalities behind famous names. We advertised. Whoevermight feel the urge strong enough to

make the effort to convey his experiences was to respond in adding a tiny brick to this mosaic dedicated to humanunderstanding. This mosaic of remniscences therefore was patterned notonly in English-speaking countries butin lands where, although speech isforeign, deeds and gestures persist as ameans of human communication, bytheir reflections into the spiritual andemotional nature of those with whomthey come into contact.

A number of the original stories, inan attempt at broadmindedness, introduced some of the benefactors as beingof a certain race or a so-called non-Christian. These labels have been removed, with the exception of a fewinstances, and the subjects are presented in their inner nakedness asfashioned by their Creator. Throughout these accounts of incidents, we arereminded that the blood pulsating beneath the skin of various-colored raceswas not yellow, or white, or black butof the color red for all of them.

C h i l d h o o d

Some of the messages brought imagesfrom childhood, just as one brings portraits out of old family albums:

At the age of nine, she with otherchildren was hired to dig sweet potatoesand large white onions which hadripened along a river near a small townin Kansas. The gardener, a tall, quietdark-eyed man, was the town’s character. In his small field of vegetables, he

found plenty to share with those whocould not buy. In a shop, behind hislittle house, he half-soled their shoes atnight. This story was whispered to her by a little girl on her first Sunday inthat small church attended by worshipers who felt respectable in their re

paired shoes. “Isaac has put half soleson the shoes of most everyone here.He does it for nothing. Papa saysIsaac’s vegetables grow larger than anyone else’s because he is always givingsome awav to poor people.”

That simple philosophy of giving stuck in the minas of the children, justas did the image of the man who movedquietly among them—living his life m his own way. Just before each lunchtime and at the close of each day, Isaacwalked down the bank to the river towash his hands and face. Then hewould lift his tall form and stand motionless with his eyes closed, his face,with its long black beard, slightly liftedtoward the sky. “Now be is talking toGod,” whispered the children as they



watched while they munched theirsandwiches, or as they prepared toleave at the end of day.

Another block fashioned into thismosaic is that of wholesale benevolence.A group of children after finishing aday at school were playing games,when a cry of “Extra” brought a com

plete disruDtion. The news vividly described the gruesome details of a firein a New York factory:

“This sweat-shop building containedno fire escape ana some of the fear-crazed women jumped from the upperfloors to their death on the pavement below. The sensational newspaper included photographs of the actual holes

made in the pavement by those bodieswhich had fallen, or had been pro pelled, from a considerable height. Inaddition, the staff artists made hauntingly vivid their portrayal of the terrified faces of the women, their longhair streaming upward behind them,while their bodies catapulted throughspace.

“Horrified yet fascinated, we children looked at the pictures, and listenedto Agnes, the eldest, who was reading.When she finished, she further accen

tuated the drama by exclaiming: ‘Iknow where that factory is! It ’s notfar; let’s go and see the holes in theground!’ About ten of us followed.

“We crossed the Brooklyn Bridge,across the East River, and proceededonward, often asking for direction.The walk seemed endless. Pushed, jostled, and stepped on by the millingcrowd, we finally arrived at the roped-off site. Policemen were forcing Backthe crowd, but we were determined tosee the holes-in-the-ground. With the

agility and dexterity of tenement children, we squirmed, wriggled, andsqueezed our way to the front of thecrowd.

“On the way home we swapped exaggerated and colorful impressions ofwhat we had just seen, but as darknessdescended conversation lapsed. None ofus had eaten since lunchtime and nowtired and hungry the younger children began to whimper. More rational now,we began to realize that not one of ushad informed his mother nor asked per

mission to go. Our girl-guide was no

homing pigeon and we knew that wewere lost.

“The streets of Manhattan arestrange, unfamiliar, and often forbidden territory to most Brooklyn chil

dren. The dark, canyonlike streets ofthe factory district, so deserted at night,are terrify ing to a lost child. Now andthen, the youngest children would sitdown and cry while we older ones up

braided Agnes to relieve our own feelings of guilt and apprehension. Afterresting a bit, we retraced our steps.

“Once in the lights of the TenementDistrict, we received proper directions.However, by this time we could hardlydrag our legs. To cross again the windyexpanse of the Brooklyn Bridge seemed

an impossible ordeal. The little onesdropped down on the ramp and howled.The rest of us tugged, pulled, and pleaded that they move on, but to noavail.

“Many prosperous looking peoplehurried past our exhausted, patheticgroup. Some were preoccupied, some indifferent, others frowned, some smiledas if amused. No one seemed to careor realize the gravity of our situation,until we heard a strong, cheerful voice:‘What’s the matter, Kids?’

“Before us was a young man in soiledoveralls, carrying a lunchkit. Onelimpse of his face was sufficient tonow that he was ‘our kind of people.’

We volunteered tearful confessions.With a ‘Come on, little fellow,’ hegathered in his arms the smallest one.‘How would you kids like a trolley ridehome?’

“Feeling a comfortable security, wefollowed. Soon we were being placedon the proper streetcar and the conductor was being given directions. Theyoung man paid for all our fares—to

poor children an enormous amount. Asthe car moved, we waved good-by,echoing ‘Thank you, Mister! Thanksan awful lot!’ ”

H om e and M o th e r

“In our apartment there was a livingroom with a fireplace, which wasMother’s joy. At twilight she wouldtake me in her arms and rock and singand repeat poetry. She loved Longfellow’s ‘The Children’s Hour’ and

‘Under the spreading chestnut tree . . .’




Also, she had reams of Swedish poetrytucked within her memory. She wassweetly religious and sang many hymns.Those twilight hours, being rocked andsung to in Mother’s arms, are my hap

piest memory.”From another source come moments

in family life, not so happy and yetsomehow they find their happy endings. This person relates that bothMother and she have hot tempers whichlead to quarrels and suffering, but . . .“I was sitting in a chair, unable tosleep, wishing the whole thing had nothappened, and that we were pals again,when Mother came into my room carrying a cup of hot malted milk. Shedidn’t say anything, just handed it tome. I took it, thanked her, and drankit, but what a wave of comfort went

over me. Then, I breathed a prayer toGod for Mother’s thoughtfulness andkindness.”

This following one from Porto Ricotells more between the lines than in thewords themselves:

“My sister Carlota was one of thosefrail but exceptional individuals whoseem to have been chosen by destinyto fulfill hard tasks and great. Whenour mother died, Carlota, at the age offifteen, began mothering us sevenyounger brothers and sisters. . . . At the

age of thirty-two, she was studying forher Doctor’s Degree at Columbia University, living on a meager scholarship,and on some extra money she earned by teaching English at night to Ita lianimm igrant girls. . . So we learn ofCarlota’s numerous sacrifices in orderto propel a motherless home, but indirectly we learn that Carlota herself prospered spiritually and culturally.

T e a c h e r a n d Sc h o o l

Naturally, many indelible impres

sions come from school days. Here is amere touch of a hand that has survived:“One day while in grade school Iturned ill and when a teacher asked meif I was sick, I nodded my head andwas excused. A girl who was not particularly popular followed me out andfor a moment solicitously laid her handon my forehead, just as Mother mighthave done, had she been there. Shewasn’t asked to and didn’t have to goout with me. I didn’t know then that

the impression made would be a lasting one.”

A little girl in Helsinki, Finland, hadto get up at 5:30 a.m. in order to get toschool on time. Motherless at thirteen,and frail, she made her own breakfast,

prepared her lunch, and then ran most

of the way. Without adequate clothesand with no rubbers, rain or shine, shewould not miss one day of school outof the six days a week. A few times shewas tardy and wondered why theteachers did not mark her so. Later,she was informed that although unknown to her they knew the effortshe was making and responded cooperatively.

“Next fall I was presented with atram ticket for the entire year. I stillhave a part of that ticket glued on the

back of an old photograph. Years have passed, but this bit of old paper lives asa symbol never failing to arousethoughts of gratitude for those teachers.”

Here is a strange one:“When I was five years old, my

sister graduated from high school, andamong the numerous things she received were twenty-three books. Ilooked forward from that day on to getmy lot of books. Years rolled by and atlast the great day arrived. My motheronened the packages and arranged them

on the parlor table. I would see themthe first thing in the morning.“The right moment came, and I

stood at the parlor table, mv heart beating, my eyes roving from gift to gift: jewelry of all descriptions; silk, lace-trimmed, and gilt-spangled fans and parasols; fancy handkerchiefs; sheetmusic; but not one book. I burst intotears.

“ ‘Now, what’s the matter? Don’tyou like your gifts?’ My father’s voicestartled me. ‘They are lovely but I

would gladly exchange them all for one book,’ I managed to confess.“Father picked up his hat and coat

and went out the front door. An hourlater, I heard the familiar thud of his peg leg on the wooden sidewalk. At thesame time, our bulldog Bob bounced offthe back porch and ran around thecorner to meet Father. I followed aswas our custom. Papa handed me aBOOK —David Copperfield. It is stillmy most precious possession.”



G i l t s, V a r i e d a n d O d d

Some of the unexpected giving landedin the more accustomed places, such as birthday remembrances to hospital patients (even by stranger to stranger),

or to shut-ins at home, or gifts to war babies and war brides, or as a rewardfor some service which was thought tohave been forgotten, or gifts of pastry,canned fruit, fresh vegetables, andother things when a housewife findsherself with a broken limb in a cast, orsome other disability.

Gifts also took more unusual channels or ways of expression:

“It has been my habit (just beforeChristmas) to put a dollar with aChristmas card in an envelope andcarry it in my purse to give to somechild whom I might see on the streetor in a building, waiting for busses,and so forth.” Wistful, sad-faced children, old for their age—you have seenthem. They are everywhere, especiallyat Christmastime when store windowsand counters are full of temptations.“Here is a Christmas card for you,” has been used as an introduction, by thiscivilian Santa Claus.

Not any help for the frayed or many-times-washed clothes of these children,

but a definite lift to the spirit; and the joy registers both ways.

One woman, a lover of animals, isdelighted with a purebred Siamese kitten given to her, without any preliminaries, by the manager of a self-servicelaundry upon her second visit there.How dad he know that she, among allthe persons who came to do their work,was the right person to give love and ahome to Nemo? That is her question.

From another continent comes this piece:

“Once at a little party, I mentionedto an elderly lady, a stranger, my loveof astronomy and that I had a telescope

but was having difficulty in obtaininga tripod for it. Imagine my thrill andsurprise when the next evening a parcelwas delivered containing a beautiful,folding tripod in a leather case.”

And there are fairy godmothers alsoin Australia: “I was a governess fortwo children. After a year, my holidays were due, and I was to visit mymother who was living alone in the

country. Evening came and to my sur prise the mother of the pupils took meto the train in her car. She handed mean envelope. In it was not only extramoney but a ticket, including a sleeper.

In the train I came unexpectedly uponmy only sister, and learned that Mrs.H— had also made possible her tripand vacation, so that we could be hometogether.”

In New York City someone wasgiven season tickets for the Metropolitan Opera. This was the recipient’sfirst introduction to Cavalleria Rusti- cana, Pagliacci, Rheingold, Siegfried, Die Meistersinger. “I shall never forget the great mental exaltation and intense uplift when, at the very first

attendance, appreciation for sublimemusic awakened in me,” she declares.

T h e M ed i u m o f F l o w e r s

Flowers play a part not only to cheerin illness or to represent symbols forgratitude and beauty but to fill spiritualand other needs.

One woman, whose garden becameoverabundant with gladioli, tried toshare them with a florist, but found theshop overstocked. At the same instanttwo ladies who had come to buy flowersfor their mother’s casket found the price too high and were tearfully tu rn ing away. Here was an opportunity foran unexpected gift—seventy-five flowery spikes of color! “I look upon thisincident as a God-send and to them itmust have been good luck,” says this benefactress.

May one be hungry for beauty? Ina Greek church during an interval inthe chanting of the priests on an EasterSunday, trays of violets arranged insmall bouquets on a single leaf were

passed to thp congregation. “I, being astranger, did not receive any, and Iwanted one very much. On the wayhome a man, holding one of the violet bouquets, took an opposite seat in thetrain. He said he had seen me inchurch, and then offered the flowers.His insistence was so sincere that Iaccepted. The leaf was special; Iunderstood that the trinity was shownin the markings of the leaf. This gesture on the part of the giver seemed likea spiritual offering to me.”

(Continued on Page 392)



The Reader ’s

Notebook

By

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.


o s t o f us accept words asu n t h i n k i n g l y a s w e breathe. We trea t themas we do the weather—making them the tome ofoccasional conversation,rare ly doing anythingabout them. We knowthey are necessary to the

exchange of ideas, but few of us

imagine them to have an independenteffect upon our lives. Th at is where weare wrong.

“Whether he realizes it or not . . .”,wrote S. I. Hayakawa, in his book,

Language In Action (Harcourt, Braceand Company, 1941), “Mr. Smith isaffected every hour of his life not only by the words he hears and uses, but also by his unconscious assumptions about language. These unconscious assumptions determine the way he takeswords—which in turn determines the

way he acts, whether wisely or foolishly. Words and the way he takes themdetermine his beliefs, his prejudices, hisideals, his aspirations. They constitutethe moral and intellectual atmospherein which he lives, in short, his semanticenvironment. If he is constantly absorbing false and lying words, or if hisunconscious assumptions about language happen to be, as most of ournotions are that have not been exposedto scientific influence, naive, superstitious, or primitive, he may be con

stantly breathing a poisoned air without knowing it.”

We may wonder a little what Professor Hayakawa means by the phrases“unconscious assumptions” and “semantic environment,” for, as he says,most of our notions have not been ex posed to scientific influence. In themain, we are as highhanded in our useof words as Humpty Dumpty, making

them mean what we want them tomean. This is an unconscious assumption, a thoughtless one. It takes noaccount of semantics, which is thescience of their meanings. Such an attitude makes our semantic environmentdangerous and uncertain. It leads toour becoming afraid of words, afraid ofdictionaries, afraid of any but the mostcommon expressions. Certainly, thisdoes something to our thinking—andin the end leads to using words instilted fashion, or to tongue-tied silence.

I once knew a man so self-conscious because of his unconscious assumptionsabout language and his semantic environment that he couldn’t even askfor a helping at the dinner table without making everyone feel embarrassedand uncomfortable.

“I may prove a trifle troublesome,”he would say, “but I shall rescind myformer decision and accept of a morselof meat.” He was not only breathing

poisoned air but spreading it with every breath. In his way, he was as bad as



the Scotch parson who used such peculiar and high-flown language in the pulpit that he was the only one whonad any idea what he was talkingabout. That’s making words defeat their

purpose.I very well remember the first time

I heard the word preposterous. It is avery expressive word, meaning “contrary to common sense.” I was delivering an article for which I was to collect a certain amount of money. Thecustomer was shocked at the price andfairly shouted: “Preposterous!” I wasequally shocked—by the word. Whatcould such a word mean? It was sometime before I found out, for no onerecognized the word I was asking about,“prompidonkuless.” That experiencemade me aware of my crippled semantics environment and awakened akeener interest in words and theirmeaning. This was a fascinating game,getting acquainted with individualwords and tracing their family histories. It was something of a surprisewhen I came face to face with the studyof philology and discovered that mygame really had a high-brow classification. I felt as Moliere’s would-begentleman, M. Jordan, must have when

he discovered he had been speaking prose all his life without knowing it.

Philology loses its suggestion of pedantry when we think of it as being acombination of philos —loving, andlogos —speech. All of us can be loversof speech without becoming pedants or pests. Philology can be a game equally entertaining for a family or for one.It can be played anywhere at anytime and is as effective as countingsheep when we need to relax. It contributes, too, to a one-world viewpoint

because our most everyday words cometo us from all over the globe. A simplesentence proves that: “He sat in hismadras pajamas sugaring his coffee andmDbling currants while the apricots andcantaloupe went untouched.”

Madras is Indian, denoting the placewhere that cloth was first made. Pa jama is Persian from pai —leg, and jamah —clothing. Sugar has an interesting history—in the Sanskrit, it issarkara; but the Persians called itshakar. The Arabs changed it to Suk-

kar and bequeathed it to the Spaniards

who called it azucar. The French borrowed it from Spain and called it sucre;and we took it from France. Coffee isfrom the near East; currants werenamed for Corinth in Greece. Apricot started out as Latin praecoquum—“early ripe”; the Greeks transformedit as praitokion and the Arabs gave ita twist al-burquq. In Spain the Arabicword became albaricoque and theItalians called it albricocco. The Frenchshortened it to abricot and the Englishmade the b into a p. Cantaloupe wasnamed for Cantalupo in Italy. Thismay indicate how nourishing to bodyand mind even a solitary breakfastcan be.

Hobby though philology may be, itis not without practical benefit. It isone of the means by which we improveour semantic environment. It makeswords individually alive, leads to their becoming friends instead of strangers.When words become friends, we usethem more considerately; more considerate use leads to better thinking.From vague thinking, expressed inwords of which we are uncertain andhalf afraid, we pass to more and moreexact thinking construed in terms capa ble of carrying to another the exact

meaning intended. When we say whatwe mean, others respond more cooperatively, and we have a happier experience in all our contacts.

Oftentimes, so-called self-improvement is a drudgery because we failto awaken an interest before we begin to work at the technique of ex

pression. This is disappointing, for it isartificial, the centering of our thoughtson how to say a thing without havinganything to say. We appear to have been, in Shakespeare’s words, “at a

great feast of languages, and stolen thescraps.”

Duane Clayton Barnes has written alittle book called Wordlore (E. P. Dutton & Co. Inc., N.Y. 1948, $2.25) whichserves as a fascinating introduction tothe curious life-stories of many words.It is packed with adventure, and in reading it one never thinks of the classroomor the imagined dullness of academics

—instead one meets history, commerce,humaneness, romance, diplomacy, international relations—even humor. It

also answers many questions which



ordinarily never have answers: Howthe goose got into gooseberry, howtawdry and chenille got their names;how lizard became an alligator, andhow noon came to mean twelve o’clock.Wherever we tarn, words pop up fullof meaning. Being acquainted withthat meaning adds a subtle flavor totheir use and brings an appreciation before lacking. The words are the same, but we are different. By the strangealchemy which they exert, we rise tonew levels of consciousness. That is theimportant thing: Words help us opendoors of the mind, behind which manytreasures lie ready for our taking.

This time of year when hundreds ofthousands have returned to school, andthe very air seems redolent with education’s promise, is just the time to do

something about our semantic environment.

Leigh Hunt once wrote: “Sitting lastwinter among my books, and walledround with all the comfort and protection which they and my fireplace couldafford me—to wit, a table of high-piled

books at my back, my writing desk on

one side of me, some shelves on theother, and the feeling of the warm fireat my feet—I began to consider how Iloved the authors of those books: how Iloved them too, not only for the imaginative pleasures they afforded me, butfor their making me love the very booksthemselves, ana delight to be in contact with them.”

Such seems to me the perfect settingfor adventure, especially when you recall Ruskin’s definition of a book. Anauthor sums up his knowledge and hislife’s experience in print . He hands itto us neatly bound and says: “This isthe best of me; for the rest, I ate, anddrank, and slept, loved, and hated likeanother; my life was as the vapour, andis not; but this I saw and knew: this,

if anything of mine, is worth yourmemory.”

That, Ruskin says, is a book—and allof it is brought to us by words—wordswhich you and I all too often bandyabout, neglect, abuse. It is high timewe treated them with more respect.There is no better time than now.

V A V

ATTENTION, HIERARCHY MEMBERS

To assure your being “with us,” we suggest that you mark upon your calendar the

date for the January Hierarchy Meditation Period in which the Imperators of America

and Europe will participate. Kindly ad just from Pacific standard tim e to you r local time.

Those who have attained to the Hierarchy understand the purpose and importance of

these periods, and will report to the Imperator, indicating their degree and key number.

The date: Jan ua ry 12 at 8:00 p. m., P. S. T.


FOURTH DEGREE INITIATION IN OAKLAND

Eligible members in Oakland, California, and vicinity will have the opportunity of

receiving the fourth degree initiation to be presented by the ritualistic officers of theOakland Lodge of AMORC at 5117 East 14th Street, on Wednesday, November 30,

at 8 p. m.

For further information, direct your inquiries to the Secretary of the Oakland Lodge.

(See directory in the back of this magazine.)



Cr eed of Peace

HE PEACE OF THE WORLD

cannot be legislated. Neither are its real elements formed across conference tables, at whichsit the dignitaries whor e p r e s e n t t h e g r e a t

powers. At this junctureof world affairs, too much

stress is placed upon the mechanics of peace—namely, commerce, industry,geopolitics, immigration, and production—and too little upon the numanequation.

It is the man in the street—the boot black, the mechanic, and the clerk, forexample—who fashions wars and peace.It is well enough to prate that war is aresult of coalition of nations, or ofselfish banking and political interests, but such, after all, are composed ofmen. In every city there are those who

proudly boast th at a certa in wealthyindustrialist, the mayor, or some dominant political figure was once the sonof comparatively humble parents. Infact, parents the world over, where conditions permit, hope and dream that

their offspring will aspire to and attaina position of affluence and respect innational and possibly international affairs. Therefore, how these sons later,as diplomats, heads of governments,and financiers, exert the powers theyhave acquired reflects the character anddevelopment of their simple beginnings

—the influences of the man in thestreet. The true articles of peace arenot drawn up in the m arble halls of thecourts and capitals of the nations of theworld, but in the personal aspirations

and conduct of the millions of little

people. In their leaders, the people see

symbolized their own noble or lamentable characters. Consequently, let us,daily and sincerely, each affirm as ourCreed of Peace:

I am guilty of war when I proudlyexercise my intelligence to the disadvantage of my fellow man.

I am gu ilty of war when I distortothers’ opinions, which differ from myown.

I am guilty of war when I show disregard for the rights and properties ofothers.

I am guilty of war when I covet whatanother has honestly acquired.7 am guilty of war when I seek to

maintain my superiority of position, bydepriving others of their opportunity toadvancement.

I am guilty of war if I imagine mykin and myself to be a privileged people.

I am gu ilty of war if I believe a heritage entitles me to monopolize resources of nature.

I am gui lty of war when I believeother people must think and live as

I do. I am guilty of war when I makesuccess in life solely dependent upon

power, fame, and riches. I am guilty of war when I think the

minds of people should be regulated byforce, rather than by reason.

I am gu ilty of war when I believethe God I conceive is the one othersmust accept.

I am guilty of war when I think thata land of a man’s birth must necessarily

be the place of his livelihood.

—Reprinted from The Rosicrucian Forum

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NEW FRATERNAL TIE CLASP

You will wear distinction itselfin the new fraternal tie clasp. Thisclasp preserves the beauty and dignity of the crux an&uta ind thetriangle—Rosicrucian emblems instyle for thousands of years. Thisdistinctive, modem, and attractively designed tie clasp is 2V4 incheslon g— 10-karat gold filled, and

be au tifully boxed in a convenientcase. The emblem attached is alsoin 10-karat gold, with contrastingred and blue in enamel. This handsome tiepin would delight any man

—husband , son, or brothe r—as aChristmas or year-round gift.

Postpaid, $5.25

ROSICRUCIAN SUPPLY BUREAU, ROSICRUCIAN PARK - SAN JOSE, CALIF.

THEY TOLD THEIR STORIES(Continued from Page 387)

( Sha r e HHg A pp l e s

More than at any other time, theneed for consideration is among thosewho travel. Help with luggage, withchildren, with unexpected illness allcome for their share of acknowledg

ment. Appreciation follows the policemen, the policewomen, the conductor,and the passengers who stand by. Onewoman was obliged to travel from NewYork to Panama in an uncomfortablecabin on the lower deck of a prewarluxury boat. Most of the passengerswere cruising for pleasure, but she withthree children, ages four and one-half,three, and one and one-half, was on herway to Nicaragua to rejoin her hus band, a businessman. The inexperienceof the traveler was tried by three daysof violent storms and seasickness, and a

stewardess who was always too busy.The young mother tells her own

story:“The first day I crawled out on the

deck with m y restless and untidy brood,the other travelers looked askance; thenignored me I tied the two little ones

by their leashes to my chair. Whenthey grew restless and cried, I tookthem back to the kind privacy of thecabin where they could howl all theywanted to.

“When we reached Panama, Ilearned that the small boat which wasto take us to Nicaragua was delayed fortwo days. A long hot wait in the Customs, and then a hotel. At least we caneat now I thought, as for a few minutesI relaxed on the bed which seemed totip and float under me. It took me twohours to make myself and the children presentable. I had lost 15 pounds andacquired trembling hands. Because ofmy inexperience I did not realize thatI could have had something brought toour room, and that in the eyes of the“sophisticated” it was quite improperto bnne young children into the diningroom at that hour.

“There were a few diners eating inthat sea of spotless linen and arrays ofgleaming table service. Our waiter was

slow in coming; in fact, it seemed tome that he was avoiding us. When hedid come he had trouble understandingmy order of vegetable soup and bakedapples. I was humiliated and embarrassed. Finally he disappeared. Theclock ticked on and he did not come.The head waiter did not seem to wantto see me. The children, hungry andtired, began to Disturb the silver. Onetipped over her water glass. I tried toentertain them with wild stories, but



my throat got tight and my eyes werefilling.

“In a far comer at a table sat awoman with a child about the age ofmy youngest. The child sat in a high-chair and the mother was peeling anapple. Just as I thought I could enduremy situation no longer, the woman inthat far end of the room got up andcame forward with a plate. The otherdiners turned to look at her. She wastall and quietly dressed but moved withthe same self-assurance as if she werein her own home. When she reachedour table, she offered the two apples onher plate. ‘You have been waiting long.Have you come far? You must betired.’ As she tumea to go, she added:‘I hope you have a good journey. Youhave such lovely children.’

“I felt better because of the attention,the apples, and ‘such lovely children.’Later some one of the management

suggested that I might have meals brought to us.

“I have traveled thousands of milessince that day, and have tried to re

member to ‘share my apples’ with lessfortunate travelers whose lives touchmine if only for an hour or for amoment.”

In the same mail, as if to exoneratefrom blame those who might be accusedof inconsideration, come reminders offrustrations in attempts to do for others.Sincere offers to assist with the suitcase have been met with curt rebuffs,and sympathetic wishes to “carry the

baby” receive glances of fear and sus picion. What must we human beings

do to establish faith in our deeds to oneanother—deeds which should be recognized as natural and the result of puremotives?

(To be concluded in some future issue.)

V A V

THE ROSICRUCIAN PLANETARIUM

Make a visit to the starry heavens by means of the Theatre of the Sky. You canlearn and be entertained in two Sunday demonstrations, 3 and 8 p. m. FREE LECTUREin the lobby—star demonstrations in the Sky Theatre . Admission: 50(J for adults and18<! for children.

New changes in the sky match changes on earth . Scientific knowledge threaded withfolk stories—simple stories with the profound m eaning of the stars.

Special shows during the week by appointment—minimum of 25 persons—any age,any organization.

November—“ Is There Life on Other W orlds?”

December—“Star of the East.”

January, 1950—“Mysteries of the Universe.”(Including an explanation of our changing Po lar Stars)

Colors—red and gold

HOLIDAY SEALS

Here are handsome and useful seals for your Christmas mail.They are printed in red and gold and bear the name and symbolof the Rosicrucian Order. Th ey will not only enhance the ap

pearance of your packages and letters bu t, in a dignified man ne r,will draw the attention of many persons to the name of AMORC.

Do yourself a service and spread the mystical significance of theOrder. A package of 100 seals for 60 cents. Send orde r and re mittance to: Rosicrucian Supply Bureau , San Jose, California.

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THE SECRET OF PRAYING(Continued from 1)

T he

Rosicrucian Digest November 1949

the British soldiers were stationed near by. Guides point out the holes in thewalls of the temples or in the shrines

where the people on one side tried toshoot the ones on the other side, withthe holy sepulchre in the center; andthey sell postcards showing the holes inthe walls.

We went to mosques also—Mohammedan and Arabian mosques where atthe door we had to take our shoes offand put on slippers. There were boysand men to assist us. They make nocharge, and refuse to accept any m oney. If you offer them a tip, they are insulted. When you enter, you find a

large open space in the mosque coveredwith two or three thousand Orientalrugs; every one of the prayer rugs is ages old.

We had to walk with these carpetslippers, around those who were praying. Here and there and elsewherewere Mohammedans and others at

prayer, some quietly chanting, perhapstears in their eyes, but they were at

prayer. They did not look at the sightseers coming in, and to see if we had

paid our admission fee as there was

none, and to wonder if we had bought postcards to pay for the lights. At theother shrines they reminded us thatthey needed the money in order tocarry on. We never stayed in thoseOriental places, among those who were

praying, half as long as we did in theothers oecause many of the Christianedifices were like museums. Some dis

played a thorn from the crown, a pieceof the cross on which Jesus was crucified, a piece of the loin cloth around

His body. Why, if all of the pieces ofthe cross that are for sale in the Chris

tian shrines in Palestine were to be puttogether, it would maiie a cross thatwould reach from here to New YorkCity; and as to the crown of thorns, notonly sold there, but in other places aswell, that crown of thorns must have been enormous.

There is something wrong when thesacred things of religion can be peddledoff for twenty-five or thirty cents. Inthe temples of the so-called pagans andheathens, these things are not sold and

there is nothing charged; there is theutmost reverence and silence. It wasso impressive that you could not come

out of those temples without tears inyour eyes, whereas you came out of theother places with a throbbing in yourheart, and regret that you had seenwhat was supposed to be the center ofChristian religion. I have those factsand I am not painting a picture of contamination or criticism of any religion

but to permit you to realize how areligion can be misunderstood and involved by doctrines and arguments, andthat Goa can be divided into three, andthe mass does not know to whom they

are praying.What do the Orientals say about prayer? It is a communion. The nightwe started across the desert, we leftCairo and the Pyramids, and theSphinx, and traveled with our train ofcamels (there were seventy-eight persons, American citizens and manyCanadians) with the chief of the Arabs,a man in charge of 6,000 tribesmen,and British police to protect us. Therewas nothing but the setting sun to guideus, and once in a while a sand dunewould even hide the sun. . . .

We knew we would land at the tentof Abdul and spend the night as hisguests. As we neared the tent, it was

beginning to get dark but we could seethe camel men take the rugs from the backs of the camels (their prayer rugs)and lay them down, facing the East,and pray. We were watching, yes, butit did not make any difference: theymust pray—sunrise and sunset. Thereare others that pray at midnight andnoon, and others that pray when awakening, whatever the hour may be, and

when they go to sleep. There are somethat never pray before washing theirhands and feet and some say this: “Itis unthinkable to go into the presenceof God and commune, unclean of

body.” Think of that! That is the pagan idea, the heathen idea!

H o m e S a n c t n m s

We have thousands and thousands ofAMORC members who pray privatelyin their own sanctums at home, where



they can be quiet and alone, except forthe presence of God, but they knowhow to pray; and that is the important point. They know it is a mystical communion with God. They know that

they have no right to come before thisGod of their conception, this God of theUniverse as the Omnipotent, SupremeRuler of the Universe, without a prayer,a word, a heart of thankfulness forthe privilege of praying, and secondlyan appreciation for life itself. So their prayers begin with thankfulness insteadof “My God, I want . . They knowin the first place that whatever theyask for is a benediction and a blessing.Life itself is not a thing that man candemand, for it is only a Divine blessing

for which he must be eternally thankful. So the first attitude is one of thankfulness and of relief that nothing can be demanded.

The next important point that theChristian and many others overlook isthis: That God is not ignorant of man’snecessities, is not ignorant of man’s present trials and tribulations, and itis presumptuous to come before Godand say, ‘God, here is my situation:Perhaps you don’t know or see me.Perhaps you don’t understand. Let me

tell you what the trouble is I am in.”Then “God, let me tell you what thesolution is; let me tell you what to doto change the course of my life.” Youcould not go before a court and lay yourlegal troubles before the judge in sucha presumptuous attitude and tell himhow to solve the problem. Perhaps hehas an idea that is better than yourown. How many go to God feeling thatGod knows better than they do?

The first thing to do is to speak toGod as friend to friend, soul to soul.Talk with God, walk with God, commune with Him in a sacred way. Hereis what I would say:

“I understand that blessing, that lovein giving me life, giving me consciousness. I understand that goodness increating all this tha t is so good. ButI have gotten into wrong in some way.I have a problem I think I have created.I don’t know what to do! I am comingto you, God, for light, for inspiration.I cannot tell you what to do, God; I

don’t know. My finite understanding

does not let me comprehend the schemeof things enough to understand, letalone tell you what to do. Let me liein thy bosom of love and sleep whileyou work out my problem.”

I am going to quote from a book containing a collection of prayers.* Youcan see how mystics have this understanding of prayer; and if you will follow these prayers, or could pray asthey, you would find what the efficacyof praying is. In the first place, themysnc knows better than to ask God togive him money or give him a lot andhouse, or give him material things asthough God had them on a tray andwould let them slip, falling into one’slap. The theme of the mystic’s prayer

is thankfulness for life—and f your judgment does let me have more, thenmore I shall have. If it is the end ofmy days, then I will accept it. If thisis my lot in life, then I will accept it.There is but one God and even Jesus.the other point of the Trinity, calledupon God when on the cross.

Now take the prayer that Jesus gaveto us to learn to pray. In that prayerin the translation it says, “Lead us notinto temptation,” yet God never leadsman into temptation. The original,however, says, “Lead us when in temptation, but deliver us from evil.” Thereare dozens of prayers in this book, andI want to call your attention to this one

by St. Augustine: “O God, who dostgrant us what we ask, if only when welive a better life.” Another one bySt. Augustine is: “O God, where was Iwandering to see Thee? 0 most infinite beauty, I sought Thee without andThou wast in the midst of my heart.”Such prayers as these tell us how to

pray. The most beloved prayer of Sister

Cawdry was this one: “O God, Thineis the Kingdom, the power and theglory forever and ever. Amen.”

Remember tha t prayer is communion.It is the most sacred, the most religious,the most vital, the most beautiful blessing and privilege that man has—to talkto God at any time, anywhere he may be. Lift your thoughts. Lift your voice,if you wish. Lift yourself higher butfind God at the same time witnin you.

* My stics at Prayer , $1.45—Rosicrucian Supply

Bureau, San Jose.

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Talk quietly to the soul and consciousness within—talk with joy, a note ofcheer and appreciation of thankfulnessin your voice. Thank God even for thetrials and tribulations because of thelessons they contain. Thank God for

every stumble that has caused you tofall, because in rising you have learneda lesson, how to lift yourself up. ThankGod for the lessons—good or bad byyour judgment. They may all be goodin the mind of God. You are not the judge. Two or three times a day talkwith God as you would walk with God

and tell Him what you think. TellHim your troubles and trials.

Talk to God as you would talk toyour closest companion, your dearestfriend. Be acquainted, be intimate, be friendly and happy with God. Don’t

fear God, for God is all love and mercy.God does not want you to fear Him.There is no fear of any God that is real;there is no anger nor jealousy in anyGod, for the one God above all is theGod of love and mercy. And you havethe privilege of praying to this God andhaving your prayers answered.

V A V

^ yfzLn lzLn q G u t j 2o u d c /

By Val id ivar

h e r e i s n o distinction inliving. The world is teeming with life. A drop ofwater beneath a microscope reveals a universeas alive with beings asthe thicket of a jungle.To strive to continue to

live puts man in competition with all things that creep, fly,swim, or walk. There is no individualmerit in conforming to such an urge;in fact, it is difficult not to do so. Theman who devotes himself entirely toliving has accomplished no more thanthe blade of grass he crushes beneathhis feet.

Today thousands upon thousands of persons thrill to the small pocket-sizenovels devoted almost entirely to murder mvsteries. Instinctively, the desireto live is very strong within such persons. The horror of life being suddenlysnuffed out fascinates them. Yet, having life, how many conscious momentsdo they devote to understanding its pur

pose or to using it for any other meansthan to further its continuance?

With all things, except man, the endof life is just to be. The consciousnessof man, however, is able to survey itselfand apply living to an end. Man canrealize the economy of nature andknow there is no waste of effort or sub

stance in nature . Each thing is relatedto another. There are no gaps in theuniverse. One thing merges or passes.nto another. The complete and permanent absence of a phenomenon or itscause would produce chaos. Therefore,for man to live and not to employ hisreason to the fullest extent of which he

is capable is a sin against nature. Tolive and not exercise every faculty of perception and apperception which you possess is to defy the attributes of your being. The rose does not withhold its perfume nor the sun its heat and light.What you do with life is the purposeof your existence. Not to live intelligently is a withholding of your potentialities.

It is not sufficient to know yourself.It is also incumbent to use yourself. Itis your duty to vanish every mystery,

to substitute understanding for doubt.It is your duty to fashion, create, andform, not merely to respond to but todirect the forces of nature of which youare aware. It is your duty to establisha theocracy upon earth, an existence patterned as nearly as possible to whatyou conceive the Divine to be. In yourconsciousness is mirrored the universe.It is a spectacle which you alone of allliving things are permitted to gazeupon. To look intently upon it with understanding brings supreme happiness.



T IB E T A N N O M A D

As did his forbears for centurics, this nomad had trekked through the las (mountain passes)of the Himalayas from inne’ Tibet. His long hair and his exotic attire make it difficult to

determ ine his sex. At this bazaar in Gangtok Sikkim, porta l to Tibet, he bartered wares fromliis primitive two-wheeled cart. Shyly, he consented to be photographed.

(Photo by AMORC Camera Expedition)



l l l a m m a " T o l d l7 le

Is Your Advice As Good'? As They Deserves

TH Ji R h is no (fuestion ol yourmotive. Yo u want lo give tliebest advice — but do y ou ? II vour

child's health is in danger you con-

sult a physici an, l! his eyes troublehim. you do not rely on (amilyopinion — you visit an optometrist.It is also your duty to guide hisimagination into the right channels

—to awaken natural latent talents—to give him the start that perhaps

yo u di d not hav e. But ar e yo u pre-

pared^ C an you instill in the sus-ceptible mind of your boy or girl .—•lliose few words eeu.fi day —that caninfluence his or her later lile lor thebetter? ) on cannot pass this re-

sponsibility on to school and teacher.Hie mouhling ol their characters,the direction of (heir mental vision,

are your job.

J he Ju n ior Order of I orc li Hear-ers (a nonreligious movement), de-

vote d to the cu lt ura l tr ai nin g of

The Junior Order of Torch Bearers (AMORC), San Jose, Calif.

children, has prepared a series olintensely interesting, simple to readand easily understood, lessonstories

for parents to read to their i liildren.

or for children lo read for themselves. W h et I ler your child is five

or fourteen, there is a lessonstory tolit his or her mind. I hey teach ap-preciation of beauty, art. and music;

they indicate the need ol sellreliance, and the consideration ol

others — they encou rage initiative.

Send For I nese Free

Part iculars

W ithou t ob li ga ti on you may have

further information on how you mayreceive these child guidance lessonstories or [ecturef essons. fust writetoday to the address below and aslilor the K ey s to the C hest ol

Kn ow le dg e’ (401.0512). a guide toparent s. It wi ll be sent Iree.

” 7 U \ j



Member of" F U D O S I ”

(Federat ion Uni-verselle des

Ordres e tSocietes

Ini tia tiq lies)

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

T H E R O S I C R U C I A N O R D ER The Rosicrucian Order, exis t ing in a l l c ivi l ized lands , is a nonsectarian

fra ternal body of men and women devoted to the Inves t igat ion, s tudy, and pra cti cal app licat io n of n a tu ral an d sp ir it u a l la w s. T he purp ose of th e o rganizat ion is to enable a l l to l ive in harmony with the creat ive , cons truct ive

Cosmic forces for the a t ta inm ent of heal th, hanoiness . and peace. The O rderis internat ional ly known as “AMORC” (an abbreviat ion), and the AMORCin America and a l l other lands cons t i tutes the only form of Rosicrucianact ivi t ies uni ted in one body for a representat ion in the internat ion al federation. The AMORC does not sell its teachings. It gives them freely toaffi l ia ted mem bers toge ther with m any other benefits . Fo r complete information about the benefi ts and advantages of Rosicrucian associa t ion wri tea le t ter lo the address below, and ask for the free book The Mastery of Life. Ad dress Scribe S. P. C.. in care of

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

(Cable Add ress: “AMORCO” )

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

D IRECTORY PRI NCI PAL AM ERI CAN BRANCHES OF THE A. M . O. R. C.

The fol lowing are the principal chartered Rosicrucian Lodges and Chapters in the United S ta tes , i tsterr i tories and possess ions . The nam es and addresses of othe r American Branches wil l be given uponwri t ten reques t .

CALIFORNIA Lon? Beach:*Abdiel Lodge. 2455 A tlan tic Ave. Lo ren G.Rub eck, Master.* Lo rena Ch ristoph er, Sec. Sessions every Fri. . 8 p.m.Los Angeles :*Hermes Lodtre, 148 N. Gramercy Place. Tel.GL adstone 1230. Ro bert B. T. Brow n. M aster;Myrle Newm an. Sec. L ibr aiy open 2-5 p.m.: 7-10

p.m. Rev ie w cla ss es Mon. th ro u gh F ri . Se ss io nsevery Sun., 3 p.m.Oaklan d :*Oakland Lodge. Office and Library—610 16th St. .

Tel. HIg ate 4-5996. G. W. Mapes. M aste r: Virginia O’Connell. Sec. L ibr ary ooen M on., W ed..F r i . a f t e rnoon s : Mon. . Tues .. Thurs . , F r i . evenings. Sessions 1st and 3rd W ed.. H p.m . alSciots Hall. 5117 E. 14th St.P a s a d e n a :Akhnaton Chapter , Altadena Masonic Temple .Aubrey G. Wooderman. Master, 1523 Encino Ave..Monrovia, Tel. DO. 7-2311: Eloise Anderson, Sec.Sessions 2nd and 4th Tues.. 8 p.m.

Sacramento :Clement B. LeB run Ch apter. 2130 “L ” St. Josede la Rosa, M aster: F. G. Christian . Sec. Sessions 2nd and 4th W ed.. 8 p.m.San Diego:San Diego Chap ter. House of H osp itality. BalboaPar k. Ch arles M. Lindsey . Master. 4246 Jew ell:Florence Christen sen. Sec. Sessions 1st, 2nd. and4th Thurs. , 8 p.m.San Francisco:*Francis Bacon Lodse. 1957 Chestnut St. . Tel.

WE-1-4778. J. O. Kinzie. M aster: Lois F. Hath -cock. Sec. Sessions for all me mb ers every Mon.,8 p.m.: for review classes phone secretary.

COLORADO Denver:Denv er Chap ter. 1009 17th St. H avs L. Living ston, Master; Ann Covals. Sec.. 2928 York St.Sessions every Fri. , 8 p.m.

DISTRICT OF COLUMBIA W a s hing to n:Thomas Jefferson Chapter, 1322 Vermont Ave.Mrs. Minnie P. Stoueh. Master. 1437 RhodeIslan d Ave., N.W. ; Ge orge ne R. T odd , Sec.Sessions every Fri. . 8 p.m.

FLORIDA Miami;Miami Chapter. Biscayne Temple. 120 N.W. 15thAve. Mrs. E. H. Smith. M aster; Flo rence McCu llough . Sec.. 2015 S.W. 23rd Ave. Sessio nsevery Sun.. 8 p.m.

ILLINOIS

Chicago :* N efe rt it i Lod ge. 2539 N. K ed zie Av e., Tel . E verglad e 4-8627. M yrtle Lovell, M aste r: Mrs. L. E.Mantor, Sec. Lib rary op en daily. 1-5 p.m. and7:30-10 p.m .: Sun., 2-5:30 p.m. only. Sessio nsevery Tues. and Thurs, , 8 p.m.

(Directory Continued

I NDI ANA

South Bend:South B end Ch apter. 203 S. W illiams St. Mrs.Lou isa W. Weaver. M aster; Am elia Nye rs. Sec.,1031 W. Du bail Ave. Sessio ns every Su n.. 7 p.m.In d ia n a p o l i s :Indianapolis Chapter. 311 Ober Bldg.. 38 N. Pennsylvania S t . Bert King an. Master: Ida K. Dora.Sec.. 236 Cecil Ave. Sessio ns every Tu es.. 8:15 p.m.

MARYLAND

Baltimore :*Joh n O'Don nell Lo dge, 100 W. Sa ratog a St.E. W arren Soencer, M aster: B eatrice B. Spencer.

Sec.. 102 Alle gha ny Ave. Sessio ns 1st and 3rdWed., 8:15 n.m. L ibra ry, 220 N. Lib erty St. .open Tues . . Thurs . , Fri . p .m.

MASSACHUSETTS Boston :*Joha nn es Kelpius Lod^e. 284 Marlboro S t . Fel ixGre gory . Master: Carl G. Sandin, Sec. Sessionsevery Sun. and Wed.. 7:30 p.m.

MICHIGAN De troit :*Th ebes Lodge. 6^6 W. Hancock Ave. Ma thew G.Tyler. Master, 7561 Abington: Clarissa Dicks.Sec. Sessio ns every Tues .. 8:15 p.m.L a n s i n g :Leo nardo d a Vinci Chap ter. 603 S. Wash ington.Clair C. Willsev, M aster; B ertha H armo n, Sec.Sessions 2nd and 4th Mon.. 8 p.m.

MINNESOTAMinneapolis:Essene Chapter. Spanish Room. Radisson Hotel.45 S. 7th St. Mrs. Rob ert W. Steen berg, M aster;

Delia Coose, Sec., 2016 Em erson Ave. S. Session s2nd and 4th Sun., 3 p.m.MISSOURI

St. Louis:*Thutmose Lodge, George Washington Hotel . 600 N. K in gsh ig h w ay Blvd. M. K ass e ll , M ast er;Earl Tidrow, Jr. . Sec. . , 7918 Kingsbury Blvd..Clayto n, Mo. Sessions every Tues. , 8 p.m.

N E W J E R S E Y N e w a r k :H. Spen cer Lewis Ch apter. 443-5 Broad St. JohnD. McCarthy. Master; Johanna Buhbe, Sec. . 30M ontgom ery St. . Bloomfield. N .J. Sessions everyTues.. 8:30 p.m.

NEW YORK Buffalo:Rama Chapter, 225 Delaware Ave., Room 9.Dr. C. G. Steinhau ser, M aster: Caro lyn A. Wood.Sec., 23 Te rrac e. Sessio ns every W ed., 7:30 p.m.New York City:*

Ne w Yor k City Lodg e. 250 W. 57 th St . W il li am

Stillwagon. Jr. , Master; Edith M. da Rocha. Sec.Sessions Wed., 8:15 p.m. and Sun. 3:00 p.m.Library open week days and Sun., 1-8 p.m.Booker T. W ashing ton C hap ter. 69 W. 125th St. ,Room 63. David W aldro n. M aster: Clarence M.Callend er. Sec. Sessions every Sun,, 8 p.m.

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R o c h e s t e r :Ro chester Chapter. Hotel Seneca. Dorothy M.Decker, M aster; Will iam Rabjo hns, Sec. Sessions1st Wed., 3rd Sun., 8 p.m.

OHIOCinc innat i :Cincinnati Chapter. 20-! Hazen Bldg.. 9th andMain St. Gustav P. P. Thum ann. M aster ; Ber thaAb bott , Sec. Sessions every Wed and Fri . ,7:30 p.m.D ayt on :Elb ert Hub ba rd Chapter. 56 East 4th St. MaryC. High . M aster; M ary T urn er. Sec., 436 Ho ltSt. Sessions every Wed .. 8 p.m.T o l e d o :Michael Faraday Chapter. Roi Davis Bldg.. 3rd

FI.. 905 Jef ferso n Ave. D oroth y Van Do ren.M aster; Hazel Schramm , Sec.. 1514 Freem an St.Sessions every Thurs., 8:30 p.m.

O R E G O NPor t l an d :*Po rtland Rose Lodge. 2712 S. E. Salmon. FloydK. Riley. M aster: W alter G. Allen. Sec. Sessionsevery Wed.. 8 p.m. and Sun., 7 p.m.

P ENNS YLVANIA Philadelphia:*Benjam in F ran klin Lodge, 1303 G irard Ave.Dr. S. Milton Zimmerman. Master; Fred A.Th om as. Sec.. 2706 W. Alleghe ny Ave. Ses sionsevery Sun.. 7:30 P.m. Temple and l ibrary openTues.. Thurs., 7-10 p.m.Pittsburgh :*The First Pennsylvania Lodge. 615 W. DiamondSt.. North Side. David Stein. Ma ster; Lydia F.Wilkes, Sec. Sessions Wed . and Sun., 8 p.m.

T E X A SHI I'u.su:El Am arna Cha pter, 519 N. Santa Fe. Ern est G.Bo urjaily, M aster. 523 N. Campbell S t .; W illiamTu rne r, Sec. Sessions 1st and 3rd Sun.. 2 p.m.F o r t W o r th :Fo rt W orth Chap ter, 512 4th St. M arjorie P.Doty, Master: Robe rt L. Pro ctor, Sec. Sessionsevery Fri . , 8 p.m.H o u s to n ;Ho uston Cha pter, 1320 Ru sk Ave. Ro bert E.M artin. M aster ; Alyce M. La Rue. S ec.. 3105Che nevert . Sessions every F ri . , 7:30 p.m.

UTAH

Salt Lake City:Salt Lake City Chapter. 211 Hopper Bldg.. 23E. 1st South. Clarence R. Parry , M aster; ClaraJ. Pa rker , Sec.. 243 S. 7th East . Sessions everyThurs., 8:15 p.m.

WASHINGTON

Seattle :*Michael M aier Lodg e, W inton la Ho tel. 1431 Minor.Maurice V. Boldrin, Master, Tel. De. 5324; EthelJeffe rson . Sec.. Tel. Ra. 5059. Ses sions every F ri.,8 p.m. L ibra ry open Tues,, T hurs ., 1-4 p.m.:Mon., W ed.. 7-9 p.m .; Sa t., 1-3 p.m.

WISCONSIN

Milwaukee:Karnak Chapter. Republican Hotel . 907 N. 3rd St.Geo rge W. Wood. M aster. 3934 N. 2nd St.: BessieF. Sm ith. Sec. Sess ions every Mon., 8:15 p.m.

Principal Canadian Branches and Foreign Jur isdict ionsThe a ddresses of o ther foreign G rand Lodges, o r the names and add resses of thei r representat ives, wil l be gi ve n up on re quest .

ENOLANDThe AMORC Grand Lodge of Great Br i tain .Raymund Andrea. F. R. C., Gr. Master, 34 Bays-wa ter Ave., W estbury P ark, Br is to l 6.L o n d o n :London Ch apter. Richa rd Lake. Ma ster. 38 Cran-

b ro ok R is e. Il fo rd , E sse x ; Law re nce Ewels . Se c..26 Datchet Rd., Catford. London, S.E. 6.

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

AUSTRALIASydney, N. S. W.Syd ney C hapter. I .O.O.F. B ldg.. 100 Clarence St.F. R. Goodman. Master. 2 “Girvan” 129 KurrabaRd.. Neutral Bay: Victor Bell. Sec.. 60 DennisonSt., Bondi Jun ction. Sessions 1st . 3rd and 5thSaturday af ternoons.M e l b o u r n e , V i c t o r ia :M elbourne Cha pter, 25 Russell St . Ka thleenDodds. M aster: F red W hiteway . Sec., 37 BlackSt.. Middle Brighton S. 5.

BRAZILSao Pau l o :Sao Paulo Chapter, Rua Ta batinfruera 165. SvlvioE. Polati , M aster; George Craig Smith. See,.Caixa Po stal 4633. Sess ions 2nd and 4th Sat.,8:30 p.m.

CANADA

Mont r ea l . P . Q . :Mount Royal Chapter. The Lodge Room. VictoriaHall . W estmo unt. Mrs. A. En gelha rd. Master;Jean Pierre Trickev. Sec.. 444 Sherbrooke St. E.Sessions 1st and 3rd Thurs., 8 p.m.T or on t o , O n t a r i o :Toronto Chanter . Sons of England Hal l . 58 Richmond St. . Ea st . Oron C. Dakin. Master: E dithH earn , Sec... 300 Keele St. Se ssions ev ery Mon.,8:15 p.m.Vancouver, B. C.:*Vanco uver Lodge. 878 H ornb v St. Do rothv L.Bolsover. Master. Tatlow 2003: Lettie C. Fleet.Sec.. 1142 H arw ood S t.. MA-3208. Ses sions eve ryMon. thro ug h Fri . Lodg e open 7:30 p.m.V i c t o r i a , B . C . : *Vic toria Lodg e. 725 Co urtne y St. Miss E. M.Burrows. Master; Dorothy G. Johnston, Set*.,821 B u rd et t Ave.Wi ndsor , O n t . :W indsor Ch apter. 808 Marion Ave. Mrs. StellaKu cy. M aste r: George H . Brook. Sec., 2089Argyle Ct. Sessions every W ed., 8:15 p.m.Wi nni oeg* Man . :Ch arles D ana D ean Ch an ter I. O. O. F. Tempi**.293 Ke nne dy St. A. G. W irdnam , M aster; S.Ethe lyn W allace. Sec.. 851 W estm inster Ave.Sessions 1st and 3rd Thurs.. 7:45 p.m.

D E N MA R K A N D N O R WA YC o p e n h a g e n : *The AMORC Grand Lodee of Denmark and N orway. Arthu r Sundst rup, Grand M aster : KajFalck -Rasm ussen , A. F. Beyersv ej 15 A. Copenhagen F. , Denmark.

E G Y P TC a i r o :Am enhotep Grand Lodge. Salim C. Saad , GrandMas t er , 1 Kasr -El -Ni l St.* ( In i t iat ions are performed.)

H O L L A N DA m st e r dam :*De Rozekruisers Orde. Groot -Loge der Neder lan-den. J. Coops, F.R.C., Gr. M aster. H unz estraat141.

I T A L Y

R o m e :Ital ian Gran d Lodge of AMORC. Orlando Tim- pa n a ro P e rro tt a . Se c., c /o Mrs. De G or ga , ViaG. Baglivi . 5-D.l . Quartiere Ital ia.

ME X I C OM e x i c o . D. F . : *Qu etzalc oatl Lodge . Calle de Colomb ia 24. Sr.Rup er to Betancour t . M aster : Sr. Beni to deKoster, Sec., Eureka No. 15. Col. Industrial.

INDONESIAS e m a r u n g . J a v a : *Mrs. M. C. Ze ydel. Gr. Ma ster-G ene ral. Dja ngli 47.

N EW ZEA LA NDA uck l and :Auckland Chapter, Victoria Arcade. Room 317.Mrs. E. M. Wood. Master. 2nd FI., Giffords Bldg..Vulcan Lane. C 1: John O. An dersen. Sec. Ses sions every Mon.. 8 p.m.

P U E R T O R K OS an J n a n :San Juan Chanter. 1655 Progreso St. . Stop 23.

Santurce. J . L. Casanova. M aster ; Jesu s Rodriguez, Sec. Sessions every Sat. . 8 p.m.

S W E D E NMal mo: *Grand Lodge "R osen korset ." Albin Roimer . Gr .Master, Box 30, Skalderviken. Sweden.

S W I T Z E R L A N DL a u s a n n e :*AMORC Gran d Lod ge, 21 Ave. Da pples. Dr. Ed.Bertholet . F.R.C.. Gr. Master, 11 Ave. GeneralGuisan.

VENEZUELAC a r a c a s :Alden Cha pter, Velazquez a Miseria. 19. Sra.F. Briceno de Perez, Master; Sra. Carmen S.Sala zar, Sec., Calle Cu arta 2. Bellavista. Sessions1st and 3rd Fri., 6 p.m.

Lat in-American Divis ionArmando Font De La Jara, F .R.C. , Deputy Grand Master

Direct inqui r ies regarding th is d ivis ion to the Lat in-American Division. Rosicrucian Park. San Jose,California. U.S.A.

. J U N IO R O R D E R O F T O R C H B E A R E R SA chi ldren 's organizat ion sponsored b y the AMORC.Fo r complete inform at ion as to i t s aims and benef it s , address Secretary General, Ju nior Order , Rosi-

cruc.ian Park. San Jose, California.T H E R O S I C R U C I A N P R E S S . L T D . <• • 7 * • P R I N T E D I N U . S . A .



W o r l d U n d e r g r o u n d . . .

* £ em c c U a , , , . . . cu tc t ? . . .

HESE UTOPIAS elands of mys

rious fulfillment—are supposedly ol the m past.

W hat about now? Is there proof of any ch inner retreat today—and where does it ist?

Archaeological discoveries and legends in one relate strange tales. They hint that, in reat catastrophes of the past, men retreated

create a world of their own—in thr hidden cesses of the earth!

W ha t seems to be a fantasy of yesterday ten has become the fa ct of tomorrow. The gend of Troy was proved. The age-old le of the chambers of the Great Pyramid as eventually revealed as a reality.

I here are legends of great subsurface

7 L R O S I C R U C I A N D I G E S TRosicrucian Park

SAN JOSE. CALIFORNIA

cities on the North American continent. W hy and by whom were they occupied?

W ere men once driven underground by the perversity of a lost civilization—or by a quirk of nature? II so. will history repeat itself?

Accept this Free Manuscript W r i t e for this fr ee dynamic expose of ‘W orl d

Underg round. Th is scientific presentation of

proofs for certain legends reveals the past of lostpeoples. Su bsc ribe (or resubscribe) to the m ag a-zine, the Rosicrucian Digest , for six months at

the usual rate of only $1.75. and ask for your free

discourse. Se nd your remittance and requesttoday to the address below.

USE THIS COUPON

THE ROSICRUCIAN DIGEST

Rosicrucian Park. San fose, CaliforniaGentlemen:

Enclosed please find $1.75 for a regular six-months' subscription to the Rosicrucian Digest. In addition, the discourse entitled "World Underground."

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Rosicrucian Digest, November 1949

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Transcript of Rosicrucian Digest, November 1949