Rosicrucian Digest, September 1946.pdf

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A ER IA L V IEW OF R OSIC R U C IA N PA R K

The above picture was taken by Fra ter F. L. Glaze, on Ju ly 2, 1946. at an alti tude of nine hundr ed feet. In the upperright-h and corner are the intersection of Park and Naglee Avenues and the main entrance to Rosicrucian Park. Imme diatelyto the left are the planeta rium and the obelisk. Facing Nagle e Avenue, below the main entr ance, are first the auditor ium,then the larg er group of buildings, consisting of the adm inistra tion buildings and the museum. Behind the auditorium ar e theScience Building of the R ose-Croix University and the Rosicrucian Research Library which faces Randol Avenue , upper left. The area behind the main admini stration building, at the side of the library, is the tentative site of the new Supreme Temple.

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THE O F F I C I A L I N T E R N A T I O NA L R O S I C R U C I A N

Z I N E OF TH E W O R L D - W I D E R O S I C R U C I A N

Vol. XXIV SEPTEMBER, 1946

Aerial View of Rosicrucian Park (Frontispiece) 281

Thought of the Month: The Purposes of Education 284

The Nicene C re ed 287

At trac ting Success 293

Cathedral Contacts: Personality and a Changing World 297

Sanctum Musings: False Standards of Value 304

The Secrets of Prehistoric Monuments 307

Temple Ec ho es 311

"I Wis h to Go d I Could Pra y" 314

The Wonder World of Childhood (III ustration) _____ 317

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THE

THOUGHT OF THE MONTH

THE PURPOSES OF EDUCATION

............

By THE IMPERATOR

The

Ros'tcrucian

Diges t

September

1946

NTELLIGENT living is pui- poseful living. One wholives intelligently organizes all of his various ex

periences to conform tocertain objectives or pur poses which he has inmind. In fact, such anindividual seeks out cer

tain experiences which he believes arenecessary. lie creates circumstances inhis environment to bring about the results which will further the purposes hehas conceived. One who lives intell igently likewise utilizes the unantici

pated and adventitious experienceswhich arise. He tries to make of theseunforeseen events useful elements. Theone who lives intelligently is like a man

who is searching for gold. He will notdiscard other useful metals which hemay chance upon in his prospecting.

A number of theories have been ad vanced as to what normally awakensman from a deep, sound, healthfulslumber. It is held that the proper normal awakening is by means of sunlight, the light of the sun coming incontact with a hum an being. Psychology has advanced numerous theoriesfor the awaken ing from sleep. One prom inen t theory is that light waves,that is, the energy of light, stimulates

the cutaneous nerve cells. There arewithin the flesh little photoelectric cellsor eyes, if you wish, which react to theenergy of light and by this means fullconsciousness is restored to the humanin the proper way, without any shockto the nervous system. On the otherhand, we like to think that man ariseseach morning, not because he is a

human photoelectric cell that reacts to the energy of daylight, cause the day means something and that each day is an oppowhich he can fit into some schintelligen t living. We like tothat man retires each night wthought impressed on his sumind that tomorrow is another to fulfil his purposes.

To prevent ourselves from bemere automatons in our reactilife, each of us must intentionaso as to serve some definite pThere are some people who belieare living intelligently because tconscious of what they do. Thevast difference, however, betwewhat and w hy of conduct. W

know what we are doing, but ofdo not know why we are doinmay consciously walk toward thin a room and, in doing so. I mawhere I am. I may be fully awthe other objects in the room or persons who may be in it, and yis a good probability that I maythoroughly certain of why I aming toward the door. Consequenthough I was conscious of theexistence and conscious of where by not knowing the reason whyarrived there, I would have wastand effort. Likewise, in choosication, we must not be automatomust be purposeful in our searchmust be a specific reason why wto acquire learning. Group edor the coming together as schooleges, or cultural centers, must a mere propulsion of society. Wnot enter classes because of th



of public opinion, because it is the custom to be educated, because it seems toadd some prestige or is the social thingto do. Highe r education should besought by the individual after he hasfirst asked himself certain very perti

nent questions and, further, after he hasarrived at answers to these questions.The answers to such questions will thenconstitute the motive which he has foracquiring education.

Immanuel Kant said that the ultimate object of all knowledge is to givereplies to three definite questions: first,what can I do, what is it possible forme to do? second, what ought I to do,what is my responsibility? and, third,what may I hope for, what is there toexpect? Such questions are best an swered by the individual w'hen he real

izes that he exists as a human in a seaof circumstances. He must realize thathe is acted upon by his environmen t, bysocial and economic conditions, by theforces of nature and by Cosmic princi

ples, an d th at he m ust sh ift an d changehis relationship, from time to time, soas to find the greatest harmony to allthese factors. He rbert Spencer, thenoted English philosopher, said that anindividual is either unaltered by circumstances, unchanged by influenceswhatsoever, or tha t he becomes unfittedto them; or, lastly, that the individual

becomes fitted by adapt ing himself tocircumstances. If the first is true, th atan individual is unaltered by circumstances, then, obviously, all education isuseless because it can do nothing tochange the individual’s relationship tocircumstances. To attem pt to educatesuch an unalterable individual would be equiva lent to tryin g to em pty thesea with a bucket. If, on the otherhand, we admit that an individual isoften unfitted by circumstances, thenthat becomes an incentive to adapt himto his environment. Fina lly, if the influence of circumstances can better fitone for his environment and for living,then th at proves the need for education.Education provides knowledge which is just such an influence.

3tnking a Choice

In choosing education, the following purposes ought to be kept in mind bythe individual and each of them thoroughly understood. Th e first is utility.

It is perhaps the commonest reason formost person’s wanting to acquire learning. U tility is the expedient or practical purpose. Most of those who attendspecialized schools or universities arethere for an expedient purpose. The y

are persons who seek to prepare themselves for some trade as a machinist ormechanic and, in the higher forms ofeducation, for some profession such asengineering, medicine or chemistry. Tothem education is a means to a livelihood, providing special services theycan exchange for compensation. Everything the individual learns, if his pur

pose for acquiring education is utili ty ,is evaluated by whether or not it furthers his vocation or the practical endshe has in mind. In fact, the student,who makes utility the end of education,

often chafes when he is obliged to pursue what he may consider unrelated branches of knowledge, something th atdoes not seem to contribute to the

prac tica l ends of his career. He is likelyto consider an y subject tha t is presentedto him, whether verbally by a teacheror visually by means of a textbook, asmerely a kind of tool or instrument to be used. The knowledge which he haslong and laboriously acquired he willingly applies only to the purpose ofdigging out, as one would with a grub

bing tool, his sustenance or livelihood.

In the event that the subjects he has been ta ught bring him early success ina trade or a profession, there is an inclination thereafter to discard learning.The desire for knowledge is then castaside as not being further needed andthere is little intention of gratifying it.It is like a workman who has an areaof ground to clear of brush and trees.When the purpose has been served andthe ground is cleared, he puts aside hisaxe. He has no furth er use for it. Because to some persons learning is amatter of utility, to serve a practical

end only, we find many professional people very in to lera nt an d bigoted.They are often ignorant of extraneousthings, that is, points of knowledge notdirectly related to their profession.They have by-passed such knowledgeas not being useful or practical to them.Having succeeded in a practical endeavor, the needs of their profession,they consider any extraneous knowledge as an unnecessary pursuit and so



are often intolerant of subjects withwhich persons with less education may be familiar .

Few who seek education for the pur pose of utility realize th at much learn ing now recognized was not bom out ofnecessity. It did not come about as ameans of serving some practical end.

New time-saving developments , considered the boon of our present age andcivilization, often originated as the result of a challenge to minds having

pure ly intellectua l interests. Some m ind,some intellect, possibly cared very littleabout the accomplishment of acquiringa fortune, fame or prominence, butrather wanted to surmount some obstacle, fathom some mystery and, as aresult of that endeavor, brought forthresults which came to be practical oruseful. Certainly we cannot say thatEdison sought knowledge and investi

gated the phenomena which he didmerely to be a success as an inventoror to win acclaim. Rather he was inspired by the desire to create, and tomaster problems. We cannot say tha tMichael Faraday’s research into electromagnetism, which contributed sovery much to the development of thetelephone, telegraph, and to electricmotors, was accomplished in order thathe might ultimately establish a manufacturing concern or a big corporationto produce these things. He was fascinated by the phenomena of nature . His

was the inquiring mind.The second common purpose for the pursuit of education is peda ntry . Forsome persons the great end to be served by learning is the acquisi tion of social prestige, to win prominence, the acclaimand approbation of the ir fellows. Th eymanifest this purpose by a superciliousattitude, by a haughty disdain of thosewho either have no education or haveless training or may have acquiredtheir education in a school or collegehaving less prominence than theirs. Tosuch persons education is a mere adornment, a kind of raim en t to be worn. Itmust glitter at all tmes with the splendor of academic degrees which they

T h e wear, figuratively speaking, exposed to Ros icru cian v ew °f a^- Th ey wear education p.. with ostentation, like a royal robe to

tgest attrac t the attention of every passer-by.September t 0 them there can be no such thing as1946 the quiet power and dignity of knowl

edge. Knowledge, they believe, m procla imed. Like the brass bancircus it must be loud and poEducation rewards their laborwhen it has gained fame forOtherwise, they consider it an egance.

Sir Francis Bacon, in his notedThe Advancement of Learninthat there are three distempers oing, namely, three diseases of leOne he called contentious learnidefined this as employing knofor the purpose of confoundingand unnecessarily impressing with one’s academic accomplishAn example of this is the unneuse of technical words and termtentious learning also consists ofing to disputatious conversation tentionally setting out to involvein argument so that a stage may

for the exhibition and display oown learning . Th e English philoJohn Locke, wrote in his eminetise, Thoughts on Education, t

purpose of education is no t to learning in any one science. Hthat the purpose of education is the mind freedom and to cultdisposition and habit for learnthat the mind may attain in any of knowledge.

The Msovcof Knowledg

The third and highest purpose cation is the gratification of theIt is the satisfying of the innate knowledge, the desire to know, sire to tear aside the veil that othe mind. Knowledge which isfor its own nature is like a ricIn it many things can grow. Thof knowledge springs from the tion of the insufficiency of our o

periences. The intelligent personmatures, realizes how inept he far his abilities and talent fall swhat he can and should do in lhow much more there is to knowfore, he loves knowledge becau

able to gratify that craving to We find this true spirit of the knowledge manifest in many pin simple ways. There are somviduals who always turn to a dicwhen they see an unfamiliar They will never pass it by and

(Continued on Page 290)



The Nicene Creed By P a u l O . P l e n c k n e r

This article, written by a theologian, a member of the Rosicrucian Order, is his inter

pre tation of the Nicene Creed, the teachings of which have influenced man’s thinkingf o r more than sixteen centuries. — E d i t o r .

h e most generally knownand accepted creed, ordoc t r i na l t e a c h i ng o fChristendom, is the oneknow n a s t he N i c e neCreed. A creed may bedefined as being a formula for the expression ofthe faith which one holds

or professes. The Nicene formula con

forms with this definition, even thoughit served, in addition, to record thedogmatic decisions of the council of

Nicaea. Faith, of which the creedspeaks, may be briefly defined as personal conviction as to that which as yethas not been objectively realized or scientifically proven. Action upon such afaith should lead one to search for andfind the truth, and, in living that truth,to find the way to Cosmic vision.

The ethos, or ideal element, of Rosi-crucianism is that we search for thetruth no matter where it may be found,incorporate it into the teachings of theOrder, if not already there, and tha t weattempt to exemplify that truth, in ourlives by word and deed.

A professor of dogmatic theology,under whom the writer has studied,said this of the creed: “the truths contained in the creed cannot be changed,

but should be restated in mod emterms.” It is true, tha t there is nothingmore dangerous to the evolvement of

the soul-personality than mental cowardice. Millions of people learn phrasesand keep on repeating them, till someone comes along with enough courage to

breach the solid wall of conformity.Many years of diligent study and

meditation upon this above statementhave forced upon me the following conclusion: that matters of a living faith cannot be contained within any kind

of dogmatic statement, for a faith to be a living faith will find its certification not by reason of intellectual ratiocination, but only in the inner conviction that this faith urges upon me a way of life which will make me live in closer harmony with God and His nature and thus in peace with myself and my neighbor. I think I am right in assuming, that any Rosicrucian can agreewith this formula because he has faithin God; he has faith that man is madein God’s image, and that humanity is acommon brotherhood, which in coopera

tive endeavor must work out its ownsalvation in self-sacrificing service.

It is the purpose of this discussion toconsider the creed with p articular ref erence to the “way of service,” which will become ap paren t in the exegesis of thefollowing three reasons:

(1) tha t now, as in the yea r 325A. D., when this creed was adopted, weare living in an age fraught with peril;

pjTJxrui



(2) I am convinced, th at the NiceneCreed is no fire-brand, but rather thatthe traditional records and teachings ofour Order are in agreement with its basic truth s, an d in fact an tedate th ecreed;

(3) that, because of this fact, with

all that is implied, Rosicrucians mustcarry the torch, to lead mankind in itshour of peril in fact and in deed.

Nothing is more self-evident to th in king man than that today we are livingin an age where once again we seem tohear the voice of one crying in thewilderness: “prepare ye the way of theLord, make straight in the desert ahighway for our God.” Furthe r, thatwe are upon the threshold which separates the age of competition from thatof the coming age of cooperative endeavor. The m ajor obstacles are creedsand ultranationa lism. These always

have been, are and will continue to be, born of controversy, an d so inev itab lytend to keep men in opposing camps.And here we must keep in mind, thatdifferences cannot be reconciled by substitution, and that the devil has no better tool than compromise. W e knowthat, as Plato puts it, “all things, whichhave opposites, are generated out oftheir opposites”; this at once gives aclue to the fact, that our subject can begiven a syncretistic treatment and lo,controversy is transmuted into agreement. By analogy, it is obviously just

as easy to mix sulphuric acid and water by po uring th e w ate r in to th e acid, asit is by pouring the acid into the water.The only difference as to which is theright way, or the wrong, depends uponthat which we wish to accomplish.

We have creeds, just as we havecharters and bills of rights of nations,arising out of times of stress and strife.Each in its way is a definite step forward, made by men along the difficult path toward freedom, justice, happiness,and peace. Th e common error made is toassume, that these forward steps are, inthemselves, the ends sought, with theresult that further progress is almosthopelessly m ired in the stagnan t swampsof orthodoxy or convention. But weneed not be dismayed. In the first placewe know, that aside from God, nothingever is, but is ever becoming. Even if itis a fact that every forward step evermade, or likely to be made, has always

been an d will continue to be conteit is also true, that sooner or latercontestants become the followers odaring few, thus forcing them to manoth er step onward. So it seemssonable to suppose that the appaanachronism of the creed, relativ

the trend of time, is due largely tolack of cooperation on the part offollowers to recognize the fact while the truths contained in the care eternal they must be restated

put into term s commensurate withgrowth of knowledge. And no one nto fear to do just that , for, if the cothe creed is indeed the truth, theexisted prior to that in which it isshrined. All comparative studies oreligions of the world do so certify,we as Rosicrucians know this to be

To Find the Truth

The creed known as the Nicene Cis by no means the oldest formularthe faith of the Christian church. it is the first authentic version of the whole church of its time, ado by th e firs t ecumenical council ochurch, he ld at Nicaea in 325 A. Dis quite apropos to shed a little light upon this council; it reads today ’s newspaper. In th e year 31Emperor Constantine I, issued themous edict of Milan, according to wthe church became religio licita. according to this edict, for weal or

the church and state were united. after this event the so-called “Acontroversy,” one of the earliest oChurch’s dogmatic squabbles assumajor proportions, endangering peace an d unity of the church, anits repercussions, the peace of the ras well. So the Empe ror demandedthe Church appoint a fact-finding mission, in order to iron out its dculties, the sessions of which he sonally opened and supervised. Thsult was the Nicen e Creed, which inmain, still is the creed of the m ajortion of Christendom, but it musadded here, that in the very naturthings a final and complete statemwhich it was supposed to be, could be possible, since grow th is ineviand necessary.

Except when it becomes necessardefine a particular term, it will nomy purpose to take this creed sent



by sentence. This would no t get usanywhere, since even modern theologians cannot agree upon it in eve ry detail.All my effort will be directed to the bedrock and to find the liv ing truth ,which is:

(1) God the father and creator;(2) God the son, mediator, and re

deemer;

(3) God the Holy Ghost and life-giver.

This was the basic faith of the church,as set forth at Nicaea, and it still is.There are numerous hair-splitting differences over theological terms, as between different sects. Unf ortunatelythese had and have world-splitting results. Gen erally I shall avoid them , iffor no other or better reason than thatthey do not add to an adequate andliving faith.

(1) To begin, God the Father andCreator. He needs no introduc tion tous, and all of us can and must subscribeto this statement with all of its implications.

(2) God the son, mediator and redeemer. Since this statement refers toJesus the Christ, I shall consider it first,insofar as it concerns the Jesus of history, and then as pertaining to theChrist of experience. I have no doubt,that you will at once see how every

statement about Him, coincides withRosicrucian records and archives concerning Jesus the Master. The Christian believes Jesus to be the son of God;he believes in His Virgin birth; he believes that He came to redeem mankindand that He suffered and was crucified.This is the belief in the Jesus of history.All of this, we Rosicrucians can endorse,for we know Him to be in a very specialsense the son of the Father of us all, theillumined master — none greater hasever been among men, He the embodiment of the logos-principle, the perfectman. He called Him self the son ofman, or the ideal man, the pattern forall men to follow and emulate. A nd to

follow in His steps is the solution to the world's troubles, therefore redemptive. Further, parthenogenesis is to us not amiracle; the most one may say about itis to call it extrao rdinary. It has beenclaimed on behalf of other world avatars with as much credibility. To myown way of thinking, parthenogenesis

is a corollary to masterhood. The inclusion into the creed of the Virginmother is in fact a quasi-recognition ofthe law of the triangle in its esotericapplication, with which the schools ofAntioch and Alexandria were well ac

quainted. The crucifixion and the em ptytomb have furnished the church withmuch material for learned “apologies.”As for Rosicrucian records, these eventsoffer no difficulty whatever. Ra ther doI feel, that because of our records wehave a much fuller understanding ofthem.

To sum up my attempt of a syncre-tistic treatm ent of these statements concerning the historic Jesus, I affirm thatJesus the M aster, a ma n who once upona time walked and worked among men,was more than a mere figure of speech,

or someone about whom to exhibitm audlin sentiments. However, whe none attempts to assent to orthodox belief in Him, one is forced either toaccept supernaturalism as a truth, orelse to entertain a mental reservationconcerning some of the claims madeabout Him in the creed as it stands.And I submit that either refuge takesthe vitality out of any faith. It is truethat to millions of sincere people thesequalms never occur. Yet, there areother millions whom this thought everhaunts. Intellectual and moral integritydemands of man that he search andinquire, so that, if possible, doubts beresolved into certain ties. So one isforced to make a choice. Eithe r, onemust choose to cling in fundamentalist

blindness to regimented orthodoxy and be forever fearfu l lest someone knockout the props from und er one’s faith, orelse to step out to seek the light in therealms of Cosmic consciousness. W ithout fear of contradiction, I take this

po int of view to be in lin e with Rosicrucian teachings. And it presents uswith the same Jesus, the greatest ofMasters, in whom the divine and the

human were so perfectly synchronized,that the powers of the Cosmic operatedthrough Him and in accord with thelaws of nature . Thu s He was the sonof God in a real though not uniquesense. This concept does in nowise vitiate faith in Him, but puts it upon theunshakeable rock of ages, which is morethan faith, for it is wisdom.




The Purposes of Education

(Continued from Page 286)

ignorance to be wh ere knowledge should be. If th ey do no t have a dict iona ry athand, they will jot down the word on aslip of paper and look it up later so that

they may gain that masteiy. There areother persons who become restless ifthere are questions that remain unanswered in their minds. Th ey cannot

be sidetracked, an d insist on finding theanswer. Th ey will not let mysteriesrem ain unsolved. All such persons areimbued with a craving for knowledgeand they will come to know th at education alone will satisfy it.

If a person’s purpose of education ismerely utilitarian, to serve certain practic al ends, we find th at his in terestin education diminishes in proportionto his ability to exploit it. In other

words, if one has made utility the endof seeking an education, then, as soonas he becomes successful in his career,his interest in education diminishes, because, so far as he is concerned, it hasserved his end. Pie has no furth er usefor it. One who has made pedan try theend of education for the means of attracting attention to himself comes tofind tha t fame is very fickle. Tomorrowanother person may come to win thecrown of fame and sagacity that he oncewore. Public attention will be turnedto some other popular figure and willforget him. The n to him, educationwill seem to have become of no avail.On the other hand, if the purpose ofeducation is the love of knowledge, thatlove continues to increase with the ex pa nd ing consciousness it causes. Inquisitiveness increases; there is moreand more the desire to know, princi

pally because the individual becomesmore sensitive to his own lacks and im

perfections and is ever conscious of theneed for knowledge. He knows tha tonly the great and accumulated experiences offered by education can possiblysatisfy the increased craving for knowl

edge which he has.It is said that knowledge is power.The This is true, for if we satisfy the craving Rosic rucian ^or knowledge, we acquire at the same p.- time a tremendous power of accomplishesl^ €S u m en t- No t only do the sensations whichSeptember satisfy the crav ing for knowledge consti-1946 tute a personal happiness and mental

pleasure, bu t we find we have a powhich may be applied to any circstances. The tru ly educated minda flexible one. It has a varie d storfacts which makes it resourceful. educated mind, like a searchlight,

be tu rn ed to bring out , in clear, sh

relief, an y circumstances. Certaithen, being able to cope with diffecircumstances in life, rather thanfear them or be obliged to submit toof them, constitutes intelligent liv

What Should Education Inclu

Provided that our purpose is righacquiring an education, what kind ofeducation should we receive? HerSpencer, on tour in America in early part of this century, was askedaddress the student body of a prominAmerican university on the subjecteducation. He remarked that man

continually colliding in life with thgreat powers, the first of these beinginvisible or divine powers, the sec being his fellow men, and the third , bru te forces of nature. The du ty ofuniversity, he explained, is to enaa man to cope with all of these th

pow ers. The educated person mtherefore, be conversant with philo ph y, theology, sociology, and politscience. He contended th at these

br ing light to be ar on the powers wwhich we collide. W ith an understaing of them, we understand our rtions to the divine, to our fellow

mans, and to the forces of nature.Thomas Huxley, the renowned bi

gist, remarked that there are thforms of knowledge which shouldextended by a university if it is prerly to educate a ma n. The first stitutes the scope of the power and ltations of the mental faculties of mHe held that psychology and logic sent the positive side of explaining

pow ers an d lim itations of the hummental faculties. He called psycholand logic posit ive because they evointo a science. Th ey prese nt obser

facts about the nature of man’s mand how it functions. Hu xley said metaphysics is the negative side of senting knowledge w ith respect to mme ntal faculties. By negative he mthat metaphysics concerns the abstrsuch as the nature of God or abst being , which cann ot be analyzed



observed in the same way as the elements of psychology and logic. Hux leyheld that the second kind of knowledgewhich the university should teach isthat related to ma n’s conduct. It shouldconcern itself with morals, what consti

tutes good and evil, and with ethics orright and wrong conduct. No man istruly educated who has not first learnedto properly discipline himself. He mus tknow what is right and wrong from thesocial poin t of view. Each individualmust learn to establish certain basicvalues by which to orient himself. Hemust have some understanding of Godas a Supreme Mind, as a deity or anabsolute being. Furth erm ore, he mustadjust his conduct or behavior in relation to other human beings. Man mustknow, if he is truly educated, when andwhy he should suppress his primitive

urges and desires so he will not trespassupon the inalienable rights of otherhumans.

The third kind of knowledge whichthe university should teach, Huxley points out, is knowledge about the phenomena of nature. We should studythe order of the occurrences or happenings of nature, that which is commonlycalled natural law. After all, our ex perience of natu re ’s laws an d her m anifestations as phenomena constitute agreat scale. On one side of the scalethere is weighed an understanding of

nature’s laws—that provides confidenceand personal mastersh ip in living. Onthe other side of the scale there is adisregard of nature’s phenomena andthat brings forth ignorance and fear.There can be no equilibrium in life, no balance of the scale of experience. Thescale must either tip one way or theother. Education, however, gives thescale the impulse toward the side ofunderstanding, of confidence and mastership.

A prominent educator has said thatthe university should not be a sudden

demarcation from an elementary school.It should be an enlargement of the elementary school, a more liberal form ofelementary school education. He heldthat education, insofar as schools, colleges, and universities are concerned,should be organized like a flight ofstairs. Th e students advance from onestep to another. For example, in theuniversity the history given in the ele

mentary school should be broadenedinto the subject of archaeology. Itshould constitute an exploration intothe ancient customs and ways of livingof peoples who preceded us and uponwhose accomplishments we stand. His

tory in the university should also develop into the subject of anthropology,or the study of the origin of man andthe races. Simple elem enta ry schoollogic and precepts, in the university,should be evolved into abstract philoso phy an d metaphysics. Fur therm ore, the pleasant studies of th e elem en taryschools should be conducted and further presen ted in the unive rs ity , but these pleasant studies should be en largedupon in the university in accordancewith the increased mental capacity ofthe student and his greater vision.

Religious Prejudice

Even today there is an illiberal attitude manifested toward higher education in some circles. There a re religioussects which seek to confine education tolimited channels. Th ey have set up barriers. They contend th at educationhas merit, provided it stays within the bounds which they have established. Ifit dares to go beyond those bounds andinto other fields, they claim that it then becomes ungodly and the students areheretics. By this they mea n that manshould not depart from dogma, certain

opinions which they have establishedand by which they intend to crystallizeall thinking. To support their limitations on education some have referredto St. Pau l. St. Paul stated tha t experience shows that learned men have beenheretics. He also held that learnedtimes incline men toward atheism; thatlearning, as well, causes men to contem plate secondary causes an d thus takesthem away from God. Francis Bacon,in his Adv an cemen t of Lea rn ing, defended education against this argument.He pointed out that, after all, God isthe author of these secondary causes,the causes which account for our physical universe and the phenomena of nature. All the phenomena which scienceinvestigates, all the realities, such as themoon, sun, the seas, and the earth ,are secondary causes. The more scienceinvestigates these secondary causes, themore curious it becomes about a first cause; the more it sees in them some



underlying power, some underlying relationship, and, after all, most true philosophies and religions recognize thefirst cause as God. Therefore, learn ing,

by pursuit of th e secondary causes, brings man back to God rath er th andivorcing him from the deity.

Those who pursue education, even inour times, must be courageous. Th eywill often become victims of misunderstanding. Those who are igno rant cannot understand those who have learning. The re are those who dwell in dark ness, because they prefer the shadows,

and who berate education. It that Demosthenes, the great Greetor, was taunted by Aeschines bof his learn ing. Aeschines was of pleasure, lu xu ry loving. He Demosthenes that his “speechesof the lamp .” Demosthenes re

“There is a great difference bewhat you and I pursue by lamp As Rosicrucians, let us keep in

the old adage that learning is acaccordance with nature . Learninagreeable to the mind and as necto it as exercise is to the body.

Starving Children

One fifth of the w orld’s population is threaten ed w ith starvation. W ha t a

doing about it? Imagine yourself, for a moment, as a mothe r or fath er in

famine-ridden village.

The day has been fruitless; you have come home to your children e

handed. Gently, you admonish the ir pleas as you prepare some weak broth

watch them sip it greedily—and you cannot eat. Then you send the chila thinly covered bed, hoping the heat of the broth will help to warm the

put th em to sleep, but the ch ildren sti ll whim pe r an d cry at the merciless ing of constant hunger. Da y by day you observe this same slow famine sa

children. Th ey become weak, listless, mood y, and afraid. It ’s too late nerase it all, but if only the re would be something tomorrow fo r the child

Yes, God, something for the children. Bu t no urishm ent does not come anthink of all the food that has been plowed under and burned, and wastedspoiled, and abused. You are tormented and afraid, and you w onder if th

a God, or an y decency in the world. Th is is going on and on in a thousa

lages and cities.

What can we do?

We can help in the usual ways, such as, buying carefully, eating carand mak ing donations to relief organizations. But above all, we can do thwhich as students of mysticism we have been especially prepared. FratreSorores of AMORC, I need not elaborate — you need only sincerity and w

YOU HAV E TH E K NOW LEDGE. Close you r eyes — see Europe, India, A

see the misery. The n mentally create what you will should happen and s

Send now and continue to send; THE WORLD NEEDS YOUR POWER.

y# And rememb er—so long as there is one in the world who is starving, W Er, . . cause to fear hunger. Rosicrucian & Dig es t —A duw in, F. R

September

1 9 4 6



Attracting Success By D r . H. S p e n c e r L e w is , F. R. C .

(From the Rosicrucian Digest, July 1932)

h e subject of “AttractingSuccess,” was selected because of the many questions submitted by thosewho are on various pathsof search for the necessities of life. I believe it issafe to say that the average human being begins

a strange search for something veryearly in life, and that even the adolescent child who is just beginning tosense an evolving personality and beginning to sense the personal idiosyn

crasies of character and personality, is, perhaps, more affected by this in nerstrange desire of search than he is affected by the physiological and mentalchanges tha t are taking place. Andfrom that time on, each and every oneof us is conscious in our moments ofretrospection and introspection of anunfulfilled desire, an unsatisfied wish.

I am sure it would be a very unfortunate tiling for the progress of civilization, if through some magic of the mysteries of Cosmic Law, each and everyone of us should suddenly find our

prayers answered, our desires fulfilled,and our search ended. Not only wouldthere be an ending of the stimulus thaturges us on to achieve better, to achievegreater, but even the search for knowledge, the search to solve the mysteries,would end. Civilization would come toa standstill, and we would begin toretrograde.

The artist who is bom an artist or becomes a real art is t never feels satis

fied with his art. I know of many , andthey frankly admit that they nevercarved a piece, never painted a picture,never chiseled, engraved or cut in anyway, a thing of their creation withwhich they were perfectly satisfied.They admit that necessity has often

brought th eir work to an end.. Th eartist working in Paris in order to studyand earn at the same time is oftenforced, reluctantly, to stop work on a

pa in ting he is making, solely becausethere is a prospective buyer who wantsit, and there has come a time when the

artist puts the last touch on and says,“I t is finished” ; but he knows it is notfinished. He could go on for days andweeks and months, especially if hecould work on something else for awhile, and then come back to the painting a week later or a month later, andfind hundreds of things to improve. Soit is with the inventor and so it hasalways been with the musician. So itwill always be with the real businessman, with the creator of business, theman who is evolving cultural ethics inhis business system, who is improving

his merchandise, his sales methods, hisadvertising methods, the service he ren ders to his customers. He is never quitesatisfied with what he is producing,with the work and appearance of thearticle he sells, with its durability, itsservice to the purchaser, and its performance generally.

When we find an individual in lifewho feels quite satisfied, who no longerfeels the urge to try and do something



a little differently, who finds no criticism coming from the voice within, whofinds all he has done is satisfactory—such a person, when we find him, is

gene rally an absolute failure. If he haseen a success up to the present, failure

is written for his future, for the mo

ment he feels he is in the very shadowof success or just around the comerfrom it, he is sure to be far from it,and walking in the wrong direction.It is this sense of possible greater service, greater power, greater accomplishment, and greater attainment, that hasquickened man into real progress toward perfection.

They try to tell us in common historical writings that the Great Pyramidof Egypt, and the great tempies, required, in the absence of machinery,such enormous man-power that thisman-power was obtained by the use,

the liberal use, of the whip, and thatthe kings and Pharaohs and rulers commanded multitudes to come and hitchthemselves to chains and to long piecesof leather which were attached to enormous stones, and that on the top of eachstone there stood a master ruler witha long whip, whipping the hundredsof slaves into dragging that individualstone, and that hundreds of stones were being pulled at one tim e, each withtheir group of slaves, showing on then-naked bodies the blood marks of thewhips. But that is not a true p icture,

because we find th at the cu t in thequarries of Egypt by these slaves, themanner in which the stones were puttogether and cemented, without a crackat the edge of the stones that showed

between them , an d the designs pa inted by the sweat of blood through the heatand the torture of burning torches couldnever have been done, and done so beau tiful ly, un der a whip. Those workers worked for the glory of Egypt, theglory of an empire, the glory of a prestige that was then a mighty influencethroughout the world.

There may have been individualstructures built, not only in Egypt, butin Rome and Greece, by individuals

T h e who hired slaves to build a mausoleum, Ros icru cian or tomh> or something of a personal

nature, and who whipped their slaves;t8es and perhaps the many ruined structures

September throughout Europe, and ruined struc-1946 tures built at a much later date than

the Pyramids, but which are noruin beyond recognition, may been bu ilt by men who labored a whip, men who had no inspirawho had no interest, no love in work; but the lasting things througthe world, made by men, from

strange Leaning Tower of Pisa,leans yet never falls, to the magniftemples of learning, the temples othe temples of religion, the templscience and beauty—those things not made by slaves, but by adoringshipers of the art on which they working.

And it is the same today. Wein our modem times the same desigreat success, for individual poweclass power, for national powerintern ation al power. We have thedesire on the part of the humblestvidual for recognition, for attain

and along with it, for a little oluxuries and blessings that are monly enjoyed. And we find, carefully analyze life today, thaones who are attaining success, orare attracting success to themselvethose who are laboring prim arily the whip hand of love, under theof inspiration, and under the conimpulse of an inner desire to do and better and better.

You cannot take success in lifreduce it to an element. You ctake happiness and reduce it to

phase of emotional expression. cannot take sorrow and say it is oformula. You cannot take wealtsay it is of one standard. Succeeach individual is not measured yardstick, but is wholly and exclu personal. The success for one pcannot possibly be the success foother to the same degree. If weto take the six or seven hundred peassembled here and ask each othem as to what they would call cess,” in their individual liveswould find that while there matwelve general classifications,

would be six or seven hundred ditively different natures of success

All success is not accompaniewealth. The thing we do not hoften the thing that is the most ting, and the most alluring, and wdom understand the real nature othing, especially of material thin



life, until we have tasted of it. We cannot understand even life itself until wehave drunk from the inside of the cup,and tasted of the bitter drink. But veryoften that which seems to evade us andelude us, is the thing we wan t to possess.

And those who are without money,without wealth, without even enough tomeet the necessities of life, are veryapt to think that the sudden or gradual

possession of money would solve all ofthe problems of life, and constitute success; yet there are those in the world,in every country, in every state, city,and community, who have all of theactual necessities and many of theluxuries, with some money put awayfor the proverbial rainy day, who haveno real worry at all from any financial point of view; still th ey would hesitate

to say they had attained success, orthat they had even reached the goal oftheir ambitions.

They are not seeking money, primarily, although everything they maydo may help to increase what theyalready have, but it is not the increaseof the money or wealth that is the realurge, but the desire to attain, to achieve,to reach that goal that they have set intheir lives, and to go just a little way beyond.

There are, on the other hand, thosewho have no wealth, not even any of

the luxuries, who have just the barenecessities, with a safe assurance thatthey will always have something to eatand some place to rest and sleep, buteven they may not be seeking forwealth, while still fired with an ambition that would not be quenched evenif you showed to them that you haddeposited in their name in the bank,ten, twenty, or fifty thousand dollars.I know of some men in this communityand in other cities and communities,who are living in a mediocre homewhich they rent; they have no modern

conveniences, except possibly a smallradio; they make no attempt to haveall of the latest things that the neigh

bors have. They may no t even possessa modern automobile, and yet they arenot seeking for either wealth or any ofthe modern conveniences; but they areseeking; they are restless; they are constantly on the lookout. The y remindme, when I talk to some of them in myoffice, of some of these watchmen of

ancient days who were stationed for periods of three or four hours at astretch on some watchtower, as I haveseen in Nimes, in Southern France—anold watchtow er way up on the hill overlooking the Roman baths and the great

arena and buildings below—and whowatched for the sight of an attack ofan approaching army, even in times of peace. Their eyes are always looking beyond the presen t horizon. They arelistening to what you say, but lookingat the same time for an undertone, likethe trampling of horses’ feet; they arelistening for something, looking forsomething that they want to add totheir lives or that they want to keep outof the ir lives. It is not a quest formoney, for you soon find that that isfar away from their minds. They are

looking for success in something, for asuccessful goal at the end of their path.If you could see in one assembly all

of the men and wom en who are tonight,in just the United States of Americaalone, sitting in some ramshackle of aroom, with a workbench, or before theman improvised furnace or some piece ofmachinery, working out some patent,some device, some invention — if youcould see all of those persons in oneassembly, you would see a mighty arm yof men and women who are, at thisvery hour, regardless of the fact that it

is around 8:00 here and 11:00 on theEastern coast, in deep concentration,unmindful of the hour, unmindful ofthe fact tha t it m ay be cold, that friendsor relatives may be waiting to see them,unmindful of everything but the flaming torch before them, the m elting metalin the furnace, or the turning of awheel, or cog — the ir whole ambitionand whole thought and inspiration oflife is there, in tha t little room. Andthey would tell you, this army, thisgreat army of thousands of young andold, of both sexes, that success to them

would be the solution of the thing thatthey are tryin g to produce. One man istrying to make a little magnet that willneutralize the effect of another magneton a piece of steel. Another is try ing tomake solder stick to a piece of aluminum, another is trying to make leatherharder by applying a certain solution toit. One man is trying to make an imitation of shellac, and has it perfectedwith the exception of one little thing.

p r p - v r u - j

Vs/



Another is trying to make a hole in aneedle, of a different shape, for some purpose. Each one would tell you, “Ifthis thing I am trying to do, can be accomplished, it will be my success.” And,you would stand here, look at it, andsay, “Well, from my point of view, Icould not see where that little thing

would change the world one bit. Th atwould not be success for me.”

If you would say to the wrinkled oldwoman, like the one in Paris, whoworked over radium, “after all the education you had and all of the glittering

possibilities th at lie before you , to ju stteach and lecture and see the world, doyou mean to say that you enjoy sittinghere? Do they give you any thin g toeat?” “No, not even a crust of bread.”“Do they give you any new clothes?”“No, I am wearing out the ones I have.”“Does it make you any younge r?” “No,I have aged ten years in the last two.”

“Will it prevent death?” “No, it is br inging it on. That tube conta ins ra dium, and it is destroying the cells of my body. I am more dead th an alive.”“W hat is keeping you alive?” “M y desire, my ambition. I wan t to reach success—success that will not bring meanything but thanks from the waitingmu ltitudes.” Th at is success from the point of view of one person.

Thank God there have been thousands who have worked for such success in the past or you would not besitting here tonight. W e would have noillumination, no floor; we would be sit

ting under tents, or trees, and on the bare ground . We would have no clo thing, no education. We would have nothing of the things we have tonight. Weare reaping the rewards of those whoattained success in centuries gone by.They attained the success; we are reaping the rewards from it. You are enjoying the fruits of success of another. Theman or woman who is today seekingsuccess of a selfish nature is seekingsomething that will never materialize.I do not say that no man or woman today is justified in seeking a position, anopportunity to work or serve or a place

T h e to live and labor so th at he ma y receive Ro sicrucian *n re tu rn f °r his efforts such compensa-tion as will make him happy and enable

l&es him to meet the necessities of life and September enjoy the blessings. It is a just desire.1946 Such a desire is commendable; it can

not be criticized. But there must bemore to it than that, if you hope to attain it. If yo ur desire stops there, it may be com mendable an d pass the judgmentof man as being proper, but it does notmeet the judgment of the Cosmic Mindor of God. I thin k th at one of the mostsimple and beautiful of phrases that

modern philosophers ever wrote in atract manner, as would be of popularappreciation, was the little phrase whichsays that “God could not be everywhere; so he made Mothers.” God couldnot carry on His creative work in all pa rts of the world as He did in the beginning, so He created Mothers to bethe instrument of His creative work; bu t He also created men to be channelsand instruments for other forms of creative work, and un til a m an or a womanentering upon any path of labor or any

pa th of effort can conscientiously say,“I am laboring with God, for God, as

one of His instruments,” he is not goingto attempt the real success that is possible.

I remember one time a man came tosee me, who felt his position in life wasthe most menial, the most unsatisfactory th at he could possibly have. Hehad often felt deeply about it. His family, even his children who were nowgrown up and going to public school,were beginning to comment on it in amanner that hurt him; but the real reason for his sudden outburst was due toan incident that happened that day. Theman was a cleaner of sewers in the city.

Most of his time was spent underneaththe ground, opening the manholes inthe large curved brick tubing, and hecleaned them where they had beenstopped or where a breakage had occurred. He would on ly come up to eator maybe once or twice in the morningfor a brea th of fresh air. He wore theoldest of clothes and had to come hometo his wife and children after workingin the sewer.

He felt ashamed, but not so muchuntil one evening when he was comingup out of the manhole near a magnificent home. He saw a well-dressed mango up the path with a doctor’s kit in hishand, and hurry to the doorway witha me rry smile on his face. And thissewer-cleaner just closed the manholeafter a day’s work, and went over to




- f .

fari r ( l a t b r a r

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

PERSONALITY AND A CHANGING WORLD

o r m any years this organiza t i o n h as p r i n t ed aa small pamphlet entitled“You and the Universe.”Its purpose is to awakenthe individual to his position in the world thatexists about him. Pro bably there have been few

times in man’s history when the question of one’s place in the universe, orthe relationship of the individual personality to the changes in the world,has been a more pertinen t one. It isobvious that, when many changes take place in a world, the personalities th erein must be affected. W ar and its re

percussions have altered the lives ofmany individuals and, as the individual

personalities ad just themselves or take

on the process of adjustment, these ad justmen ts will affect the env iron men tof every other personality. And so wesee a constant spiral of adjustment,

bu ild ing itself toward a cu lm inat ionwhich we hope will lead to a betterworld and a better relationship between

personalities and th at world .Out of all this change and adjustment

will come, as never before, a wave ofnew plans, ideas, and schemes. Eachof these will be designed to aid man inhis adjustment to the world in which hefinds himself. These plans will all be,in their intent or in their obvious interpretation, new ways to assist man inhis attainment of economic, social, andspiritual freedom. Already man y ofthese so-called new ideas are coming------ ------ - —- ** ^ ^ \ \+-y /

before us. Almost every individual in y



this country is receiving, by mail or inother forms, appeals of organizations,and groups, and even individuals whohave the solution to some problem thathas a very specific appeal to the processof adjustment to the changing worldthat each of us is trying to make.

How are we to determine the valueth at lies in these plans? Some will beobviously misleading; some will be formulated specifically for the purpose oftaking advantage of the individual’s

position in a rath er confused world.Others will have merit and may leadm any individuals to a better adjustmentto the world. To the reasoning individual, it must be quite obvious, however, that some criterion must be determined, upon which these plans are to be judged, in order th at suppo rt will not

be given to those which will lead on lyto additional problems and make theadjustment to changing conditions evenmore difficult. It is to ourselves tha t wemu st finally resort for decision. Wemust look within our own natures tothe real meaning of those things whichhave validity in our past experience.

William Allen White, in his auto biography, gives almost a completechapter to his analysis of the traits ofcharacter that were instilled in him byhis father. Th e boy’s fathe r passed

away while he was very young, but, inlater life, he began to remember theideas which his father had instilled inhis mind at various times by exampleand by stating a few simple principlesof life. Mr. W hite analyzes the effecton his life of these principles of morality and character, and acknowledgeshow little effect they had at the timeand even through the years of his earlymanhood, but how they began to takeform and become the backbone of character as he reached m aturity . M any ofus have probably given little thought

to the fact, so well described in thisautobiography, that ma ny of the princi ples of ch arac ter an d idealism, whichmake up our responses as adults to theworld about us, were instilled in our

The childhood and seem to have remained o dorm ant through the period of thei\.C/5rC» WCrW/r 1 * i I* 1■ 1

earlier years, when we fe lt ourselvesamply qualified to handle the problemsnatu ral to our environment. It is evident that, in our formative years, ideas

Dig es t

September

1946

can be implanted and can grow wour knowing it.

When ideas, which are in accorwith Cosmic harmony, are inwithin the thinking of the growinmaturing child, they become part real self, the un derlying principle

governs behavior and point of vilater years. It is upon this founthat we must call for help and foranalysis of the new theoriesschemes that present themselves changing world. It is usually, altsometimes not truly stated, that th pose of a new idea, be it econsocial or religious', is to bring

peace an d happiness in the life individual who adopts the idtheory. Let us ask ourselves: Isand happiness a new thing? Is nmethod of attainment the only

that is new? Furtherm ore, is nmethod, by which yo u may attdegree of peace and happiness, ticular procedure fitted only to pe rson ality and no t to mine orneighbor’s?

It may seem, from these constions of the new and our place new world, that we are trying tsent a theory of retrogression, thare trying to question the new amake a plea for a conservative that refuses to consider those

which may make life better than been in th e past. There is no aton the part of a reasonable man,a conservative attitude stand mfor its own sake, but a logical steexamine processes, particularly having to do with social relationin the ligh t of history. Most sonew theories of social betterment, are presumed to aid in adaptinindividual to a new era of history

been tried in the past. We find lels, back as far as the recorded hof man, to schemes which are

brough t forth as apparently newcriteria of these new ideas and promust, therefore, be measured in of our true selves. The moral ground which forms the basis o behavior must be seen in the lihistory, so that we may exwhether or not these ideas are neif we can clearly see their shortcoand advantages, and finally, evalumust be made in the terms of e



ence tried out in a truly cold scientificapproach. A new idea may be testedwithout one giving his whole measureof support to it. Af ter all, when wereturn to the analysis of the relation ofthe individual to his environment, or ofthe personality to a world, our final aim

in making adjustment between thesetwo forces is for harmony. A carefultrial of ideas that seem to produce thisend will give an indication of theirvalidity.

Therefore, this is not an appeal toignore the new and to sustain the old,

but rather an appeal to develop, throughreason and experience, the ability notto waste time on plans and schemestha t have no purposeful end. The finalrelian ce of all of us is self. Th e poten

tialities of self are the strongest forcesin the universe and in that self, withits background of training, experienceand w hat wisdom it may have acquired-must be the final foundation uponwhich future decisions are based.

V V V

ATTRACTING SUCCESS

(Continued from Page 296)

the corner of the house and looked inthrough the large window, showing alarge reception hall, and he saw thisman come in, take off his hat and puthis satchel on the shelf as though itwere the usual place, and sit down athis desk and open the paper. This m anhad seen the sign “D r . ----------------” onthe door, and so he knew it was thehome of a doctor. In a moment the twodaughters came in and put their armsaround him and kissed him.

The man walked away ; he could lookno longer. Pie said to me, “ Plow is it

one man can go out and live as he does,and I have to live as I do?” “Are youresentful because you have not thehome he has?” “Oh, no, but why m ustI work at something that is not helpfulto humanity and he can go out and dogood wherever he goes, and save livesand do good work, and feel that he isone of God’s instruments, while I feelas though I am one of His instrumentsof the lowest type in the world.”

I pointed out to him that as far ascuring disease and helping the sick andsaving lives were concerned, if he weredoing his work as properly as it should be done, he wou ld be doing more to protect the he alth in th at communitythan anything the doctor might do; andthat God had it ordained that he shoulddo that work or some similar work fora time as his mission in life. Some onehas to do it. Someone in the first place

has to build the sewers and others haveto keep them clean; and one who isfamiliar with the work will be putahead and eventually he will get toanother higher place; but all this workhas to be done regardless of how men ialit is.

You cannot tell whose work is themos t im po r t a n t . Y ou c a nn o t t e l lwhether the great four or five thousandWatt lamp on the street comer givesthe most illumination, or whether thelittle pea light at the head of the sur-

{ jeon’s inst rumen t, to guide him in safe-

y cutting, may not be the greater light.Success in life depends upon your contribution to the necessities of the nationor the comm unity on the one hand, andyour fulfillment of some Cosmic mission on the other hand. Your success inlife depends on doing that which is athand for you to do, and doing it well.But for those who have not and areseeking such opportunities, there is alsothis: you cannot find the opening, youcannot find the beginning of the path,until you step forward with the sameresolve and determination that, not foryourself alone, not for your own imme

diate needs, or for your family, but forthe benefit of all civilization, you areready to serve.

If you put yourself in attunementwith the Universal laws, the Universal principles, the Un iversal requ irementsand necessities, you will gradually be

pjiruirj

1



fitted into the proper place. After all,this world and its laborers are muchlike one of the large old-fashioned puzzle pictures that was once a perfect picture of wood, and then cut up by a jigsaw into different peculiar shapes, andyou find the result is a mass of uneven,unequal, and peculiar shapes of wood.

The problem is to turn them into a picture by fitting each one in its proper place. And yo u will recall, after youworked at the problem, that there camea time when it was nearly finished andthere was one open gap here and another open gap there and another onesomewhere else, and as you looked atit, you would say, “I must look for a piece ju st th at shape. I must not lookfor a perfect square or a round piece, but one th at is cu t ju st th e right shape, because it is the on ly one th at will fitinto tha t place.” You could have taken

any of the other pieces and tried to laythem over the opening, but they wouldnot have fitted, nor would the pretty

picture on th e surface have been correct.There is, in the universe, an open

space for each one, but we do not haveto go seeking around the world to findit. You can brin g that open space intoyo ur presence. Your success in life will be when you fit in to th at proper place;and you can attract success to your life by at trac ting th at open space to you.You must begin, first of all, by makingyourself universal in your thinking.You must begin by realizing you areone of God’s multitudes and that Goddid not segregate men into Americans,Germans, French, Italians or Russians,or any other nationality; that He didnot segregate them into blacks, reds,greens, and other colors. Those are effects of the climate, or evolution, andconditions that have come upon mansince he was created. God did not makeBaptists, Presbyterians, Jews, Gentiles,or Roman Catholics, or Rosicrucians.These are things that have come uponus or tha t we have created. Th ey areartificialities. No r did God create any

of us good and an y of us bad, b ut ju stdifferent. No r did God create any of

T h e us rich or poor. Th an k God all of us

Rosicrucian come *nto t ie wcndd absolu tely naked and nud e of all m ateria l possessions.My little son said the other day, speaking of some one being born with a goldspoon in his mouth, “Yes, but perhaps

Dig est

September

1946

if you looked closely, you wouldsomeone else’s initials- on the sp

We are not born with even sinequalities: those artificial stanwe set up, whereby we said wwere of the weaker sex. Pooh! Doshow any weakness today in the ness world, the professional worl

in colleges and universities? W hyeven in a prize-figh t ring. Those sards between sexes that used to that man had liberties women dihave, went so far in that sort of that finally women took all the libthe men had, and now you ha

prob lem on your hands. Equ al ity that God and Nature understanduntil you get into that atmosphereattitude of mind, you are lost, becone, two, or three things can happyou are not of that attitude.

You are either one with a super

complex that puts an imaginary hat on your head, or you have aferiority complex, which is just asI know one woman in Los Angeleswas secretary to a business manwho was a very capable and excsecretary, but she had one weakand that was an inferiority comAs fast as her employer’s friendcame acquainted, and knowing sheso competent, had his confidencecould discuss many of his problemwould say, “Would you mind temy employer that you think I agood secretary? I don’t think he tso. An d would you mind telling you see me doing anything wrontha t I can correct it? Wou ld youme get a prom otion?” She believeany hour of the day her employer wdischarge her for incompetence. Oother hand, he would try to showand tell h er th at h er work was gooevery time he opened his mouth to

plimen t he r, she thou ght he was it to cover up some blunder shemade. She was ready for a fall, jthe one with the superiority comThey are both ready for a fall. Equ

—that does not m ean you can go arand say, “I am as good as anyelse,” but simply say, “I am like owith my good spots and my bad sI am a brother, and all of us are bers and sisters,” and say it with sinty. Do not go out and start to founiversal brotherhood, as the wor



not ready for that. But for your ownsake, if you get into a position whereyou begin to realize that all beings areequal, then all effort and all labor will

be equal, and if there are any inequa lities, m an has created them. Even thedepression was created by you — yourepresenting mankind. God did not create these conditions. . . . As soon as youcan, put yourself in a position of theUniversal man, the Universal womanand say, “There is a mission for me;my pride, my social position, the thingsI have tried to maintain on an artificial basis, must be wiped away, and a new beginning made. I must see what Godwants me to do and accept it temporarily as a stepping stone!”

The moment you start to attune yourself with this Universal attitude and donot look upon your sorrow, your grief,

your wants, yo ur deprivations, as a personal thing, as an individualistic thing

—the mom ent you change your attitudeand become universal — that mom entyou will begin to attract your success—the success that is to be yours in life.From that moment you will open theflood gates of Cosmic insp iration. Youwill find your mind being cleared of allthe old cobwebs like a garret is clearedof them. You will find the window

panes of yo ur conscience being clearedso that a new vision comes in. You willfind your ears, the ears of your soul, are

becoming open, and you can hear messages when you are in meditation orconcentration that you never heard before. You will find you are unde rstanding things; but w hat is even better,you will find you are being kept andled away from conditions that shouldnot exist in your life. You will findthings will begin to change by beingmore favorable.

I am not preaching something fromHoly Scripture alone. I am not tellingyou something that is purely philosophical. I am telling you something

thousands of persons in every community of this country have tested duringthe last three years especially, and formany thousands generally, and havefound to be tine. . . . “There is anInvisible Empire in this world today,composed of men and women who arerapidly going toward the success theywant, and they are following some definite law.” You m ay challenge my

words, if you wish, but the Empireexists just the same. There are menand women that you have pointed outyourself Mr. Skeptic, or Mr. Doubter,and you have nudged your wife and said, “Look at M r . ----------------. There

is someth ing strange about him .” It isso easy, when you don’t understand, toattribute it to something strange. Youmay say, “There is something differentabout tha t man. Nothing seems to up set him. He has not the most important position, and yet he was no t laid offwith the others. Look at this man, fifty-eight years old and still active. Look atthis woman whose husband passed awaysuddenly, and who had not been leftmuch money , nor has she m any friends,yet she is supporting herself and her baby. Th ings are ju st coming her way.

Hum m, I can’t understan d it!” Ah,yes, but there are others who know.

It is the same with two men in thesame line of business, and who evencopy each other’s advertisements in the pa pe r; th ey get up at 6:00 to see eachother’s window displays for fear theother has reduced his prices, and theyget some friends on the newspaper totip them off so that they can announcethe same prices as the other; and onegets the business and the other does not.One says, “There is something darnfun ny about that!” Yet you come here

and say that you doubt if there is anymystical, Cosmic law involved. Thenstand up and tell me what it is. All youcan say is, “The re is something funn y.”You do not understand. W hy don’t youtake our word for it for a little whileand try it? I will tell you why skepticsdon’t try it. It is because of the ir ownvanity. The y say, “I can’t believe any thing outside of man’s own mind caninfluence his life and his business.” Doyou know what he means by that? Hedoesn’t mean what the words actuallysay. He real ly means, “I don’t believe

there is another fellow living that knowsas much about me as I know about myself. M y mind is as good as anybodyelse’s!” Fie will tell you he never went beyond high school because he neverneeded to go to college, and he says tonight, “That fellow lecturing* up theredoesn’t know what he is talking about!”

•Lecture delivered at Rosicrucian Park.



The

Rosicrucian

Diges t

September

1946

Our Invisible Empire is an empire oflive beings who rub shoulders with youday after day and hour after hour, willing and ready to help, and show youlife’s secrets, the laws of happiness, the

powers of it, but we can no t stand onthe street corner and give it to you.You cannot buy it with money. Wedo not have a bit of knowledge that youcan .buy for five cents or for five milliondollars.

It is not a matter of religion, creed,or theological doctrines, but of Universal laws—the same laws that guidetrees in growing, the same laws thatmake the poppies, that I have had in

my office, close up eveiy day at 5:and not open until I have come in morning and raised the curtain, evthough I sometimes did not come un10:00; the same law that makes grass grow. These laws are not rgious, but Divine Laws, because Ginvented them . Electric lamps are

vine things; the floor and the bench are sitting on, and the sounds of voice that convey meaning to you, all Divine because God made them; the laws I am speaking of are acommon-sense, Universal laws. T

auicker you get into harmony wlese Universal laws, the quicker wyour life change and be in harm

V V V

THE NICENE CREED(Continued from Page 289)

Coming now to the various statements in the creed as to the risen andascended Christ, we find ourselves confronted not with an abstruse problemin eschatalogy, but upon firm ground,and the term: “he shall come again . . . ”and so forth, proves to be mystery only, because its tru th is obscured by misunderstood mystical symbolism. It exhibits to us the Christ of experience, theChrist spirit ever-present and active in

the world. However, in order to availourselves of it, we must lay hold of it.It is indeed a sad commentary uponstrong, virile faith in Christ, when inthese hectic days we hear preachers andother exhorters proclaim: “Christ isneeded now more than ever before,” asthough He were absent. If Christ IS,He is omnipresent, or else the wholeidea is nonsense. To our objectivesenses, of course, He is invisible; to thesubjective self He is perceivable whenwe seek to have council with Him, bearing in mind, that only the pure in heartwill be blessed with Cosmic vision.

(3) God the Ho ly Ghost and life-giver.

Few people are aw are of the fact tha tthe Nicene Creed has this simple statement: “and I believe in the HolyGhost.” La ter on in 381 A. D., at thecouncil of Constantinople, the following

addition was made: “who proceefrom the father, who with the fatand the son together is worshippewhich was confirmed at Chalcedon451. A t the synod (not ecumenical)Toledo in 589, the so-called “filioqclause was added, and adopted throuout the Western church. It paved way for the break between the East the West. I men tion this in supporthe previous remark made, that h

splitting definitions have world-splitresults. It m akes not th e least differeso far as the und erlying tru th is affecthat is, the reality of the spirit, that is indeed the life-giver, even should call Him by another name.

The Trinity

One more item is left for review, of the Trin ity. Th e creed presents ta triun e God: God the fa ther who mus, God the son who redeemed us, God the Holy Ghost who sanctifies or God in three persons. Upon there is no universal acceptance in

days, among Christian sects. We Rcrucians have no hesitancy to put faith in the trinity. In fact withouthe world would make no sense, icould at all exist. Our terminology mand should differ without impairingtruth. W e know, tha t the term in



Latin version persona, has reference tothe mask worn by an actor in a Greekdrama. In the Greek version, the termousias, may mean either substance orreality. The same holds true as to theGreek word hypostasis. In neither instance is there reference expressed orimplied to an individual. Therefore tous, who are the inheritors of the wisdom of the ages, the word person carriesthe idea of appearance, manifestation, or attribute. At once it becomes imm aterial whether we speak of three persons and. one God, or three manifestations of the same one God. He is alwaysthe same who stands ever revealed, yetalways hidden behind the mask of histhreefold nature, the inorganic, organic,and the spiritual world. Above all, inall, through all, He in whom we liveand have our being, is worthy of our

entire love and adoration. Perhaps wewill never know all of the secrets of thetrinity, but we do know, as the creedimplicitly affirms, that light, life, andlove rule the universe.

The Torch

Finally, the conclusion is that we are by no means at the end of the journey.Man is still in the process of evolve-ment. These facts must be borne inmind. Our todays include all of thetomorrows. Successively as Rosicrucianswe must c arry the torch.

All that has been presented here isthe writer’s sincere attempt to resolvehis own doubts and to show others thatthe truths and implications of the Nicene creed are in line with the teachings and records of the RosicrucianOrder. Others may arrive at such agoal in other ways. To one, divinetruth m ay come through laws of nature,to another by way of the sciences andthe arts, to another it may present itself in directly sensible forms. Through

whatever medium such experiences maycome, they must not contravene divinerevelation. In any case, entire submission to the divine teacher must precedethe exercise of our spiritual faculties.

W hat I have said to you, represents

in parabolic form a spiritual journey ofmine, which I have good reason to believe is coming to its close. Like Dante,I found myself in a gloomy woods,astray, until I became a Rosicrucian.I have left behind me all doubts, fears,sorrows, and skepticism. I have foundhappiness, assurance, and peace profound, and I want others to know of itand share it with me. For we musttravel together upon the path outlinedfor us. I can see far off the redden ingdawn of the sun of righteousness, heralding the coming of the new age. Tr ulyit can be shown that like unto theMaster whom we revere and are tryingto emulate and show to the world, wemust suffer persecution, even in ourown households. But we need not befaint of heart, for we know that beyondthe cross and in apparent defeat liesglorious victory, providing we followwhere He leads in the way of service:“love God and neighbor; do good untothem tha t persecute you.” I submit thatthis must be the way, engendered by acontemplation of the truths contained inthe creed. And after all, this is wh y Hecame with healing in His wings to a

sick hum anity. Therefore I ma intain itto be our sacred duty, collectively andindividually, to lead mankind forward.Forward, past the swamps of sectarianism in religion, race or color, past thechasms of pride, prejudice and bigotry,

past the rocks of selfishness and hate,into the new age, where in the realization of our common brotherhood wemay find strength to reconcile differences, and heroic courage to dwellin peace.

YOU CAN HELPAll members of the Order can give valued service to the organization at this time by

taking a few minutes for careful distribution of literatu re. These attractive folders bringthe organization to the attention of many individuals. It is particularly helpful thisyear, with so much travel, that literature be available in various centers of travel andother places where it will be found and read. Request from the Extension Depa rtmen tan assortment of literature w hich you ma y help to distribute.

(& ) jTJtru-LTj



| SANCTUM MUSINGS jj?

FALSE STANDARDS OF VALUE

By T h o r K i i m a l e h t o , Sovereign Grand Master

The

Rosicrucian

Digest

September

1946

h e c a u s e s which createmuch unhappiness in daily living are due to falsestandards. M any youngr eturning servicemen arefinding it difficult to fitthemselves into the picture somewhere in the

presen t economic situation, or in even determining the type ofoccupation into which to enter. It stillremains a fact that young people, in

considering what field of work to gointo, are influenced for the most part by fin ancial prospects only, or a white-collar situation. Fun dam ental qualifications and adaptability are often considered to be of secondary importance.Socially, much is forgiven the man whosucceeas in making a fortune. Physicians are estimated by the public on the basis of th eir ou ter manifestations ofwealth. They are considered successfulif they have achieved an expensivelyequipped office in the right neighborhood and if they can afford a good car,

a secretary, and a nurse. Few peoplewill trust themselves to a man in hum bler quarters. A profession is evaluated by the financial re tu rn s th at m ay beexpected. Until the scale of salaries wasraised in the school systems of some ofthe larger cities and in some of the colleges, teaching as a profession was im possible for a married man. He couldnot marry and support a family on the

meager salary paid. A man needesiderable moral courage to entteaching profession for the reasohe really loved to teach.

This false standard of values trates every section of society. tects and builders furnish a flagraample. M any of them have no for either beauty or utility. Prthe ir only aim. Th ey do not looktheir work as a form of service tofellow citizens. Th eir one aim is

lation, quick financial returns. Bful sections, like river fronts and fronts, become potential slums frovery beginning because buildinsuch shoddy materials and caworkmanship are constructed. Nfort is made to build gardens. fort is made to utilize th e new est dadvocated by the architectural soc No effort is made to individhomes. Rows upon rows of hous built, one exactly like the otheright next to the other, and imately that section of the comm

loses indiv iduality and beauty. only a question of time when tha t becomes a slum area. Although lives in a house of his own, he

privacy. The windows of one look right into the windows of anA row of such nondescript houses bring more immediate re tu rn s tfew well-constructed, individualsigned houses with plenty of



who works for self alone, he who ruthlessly seeks wealth or fame, he who canride roughshod over others cannot feelat one with nature, man, or God.

We do not underestimate the importance of money in our modern economicsystem. It is impossible to live without

money. W e also realize the need of acertain degree of success in any field ofwork—w ithout it we experience a senseof inadequacy and frustration—but thedays of great fortunes are practicallyover. It is true th at enormous fortuneshave been accumulated by corporationsand individuals through war contractsand profits, but these also will soondwindle to nothing. The time is rapidlyapproaching when cooperation will bethe keynote and not exploitation and

profits. The tim e is a lreaay here when aman must seek not how much he can

make for himself, but how much he canmake of himself. Instead of increasing possessions, he m ust increase the avenues of expression and appreciation.

3tistahen Values

The average human being is a pitiable creature. His desires are so ut ter ly

phys ical and world ly. He is shortsighted. A consequence that is no t immediately apparent does not exist forhim. In the presence of the most beautiful mountain scenery of the world hecan waste his time in indoor pastimes.

His intellectual capacity is so limitedthat a book cannot hold his attention.One sensational newspaper or magazinesupplies all the nourishment his mindrequires. He can sit through the mostinsipid motion picture program two oreven three times. (I do not mean thosewho are trying to keep warm or cool,as the case may be, or who have nowhere else to go.) The life of the ave rage human being is like that of anautomaton—breakfast, work, dinner, anewspaper or a movie or a radio program, and th en to bed. The whole wideworld of thought, culture, music, art,science, and philosophy does not existfor them. The value of a book or of a

play is es tim ated by the royalties it hasT h e netted its autho r. Science is valuab le

Rosicrucian onI-Y as ,™ adjunct to business A rtmeans objects for sale. Tim e to themis something to be killed. To be prac-

September tical means to be thoroughly materialis-1946 tic. To be alone is a calamity.

These people, because they folarge section of our population, hdefinite influence on newspapers, mzines, radio programs, the schooltem, and the whole social and polstructure of our country. They it difficult for those of broader visi

give out the fruits of their geniuexperience. Their capacity for receis definitely limited. Th eir livemeager, barren, and unillumined. have no craving for inspiration, uditioned joy, and ideal love. Religmerely ritual and ironbound doMusic is a jazz orchestra. A rtcomic strip in the newspapers, anim ated cartoon in the movies. means crooning and dance means

ji tter bug.”How unutterably poor and lim

What poverty in the midst of imm

riches! Friends, in this materialistinarrowly practical world and getion, we are all in danger of succumto our environment and revertinthis primitive, limited vegetative ence of me re anim al comfort. It ito adopt false standards when thethe standards of the people awhom we live. It is easy to undemate the value of all that is good beaut ifu l when no one about you to appreciate those qualities. It isto be satisfied with a small degrdevelopment when everyone ar

you has even less.leadership

As Rosicrucian students, we armust be leaders. We must set thample. We must create the milieumust influence the cultural atmosof our circle. Everyone who devhimself lifts the race with him toextent. To develop yourself is toyou r own vibrations. To raise yo brations is to influence everyonecomes into contact with you. Thedency of the body of a lower ravibration is to endeavor to reachighe r rate of vibration. It is o

Suestion of time no matter how le progress m ay seem. Also, th

is contagious, and it is only a queof time for thoughts held frequenough and intensively enough tomeate an entire community.

Our population is every bit as ingent as that of ancient Greece that



duced works of beauty in philosophy,drama, sculpture, and architecture; astha t of the Ita lian Renaissance that gaveus Raphael, Michael Angelo, and Leonardo da Vinci; as that of Queen Eliza

be th’s tim e th at gave us th e plays ofShakespeare. Compulsory education,the press, the motion pictures, and theradio have stimulated the intelligenceof our population. There is no excusefor isolation, bigotry, prejudice, and

narrow-mindedness. The proper equipm ent is in existence. Only one thin g isnecessary—a raising of standards, anopening of heart and mind and soul toall that is true and good and beautiful.

It is necessary to discriminate betweeneternal values and false values. In short,the need of our age is education FORLIVING, not merely for MAKING ALIVING.

V V V

The Secrets of Prehis tor ic

Monuments

By J . C l e m e n t

NOTE: The following is an artic le translated from a European occult and esotericmagazine known as Revelations, a publication used by occultists and mystics, associatedwith man y of the European orders, for publicly expressing their views. Permission has been granted for the translation of various of these articles and for republ ication in the Rosicrucian Digest.

e i t h e r t h e m y s t e r y o f

Ntheir surroundings northe general ignorance regarding the histoiy oftheir times, should minimize the value of these

prehistoric mon um en ts tous. Difficulties of in ter pretation an d doubts as

to their age should not justify theabsence of interest with which thesemonuments are so often associated. Theesthetician, M. Auguste Choisy, says:“Prehistoric art seems to include all ofthe others as its germ.”

The scholars who began, a little overa cen tury ago, a systematic study of theremains of the men of prehistory inter

pre ted such ar tifacts in conflicting ways,which resulted in much perplexity. Wecan say, however, that the monumentswhich are left to us, notwithstandingthe researches of archaeologists, havenot revealed all of their secrets.

In his search to discover the key tothe religious architecture of historicaltime, the historian receives much helpfrom the writings left by the priests,for the benefit of the masses.

The most reliable method of findingsuch key, one giving the best guaranteeat least, is the ethnographic approach.This consists of making comparisons inspace by which we may deduct solutions from various periods of time. Forexample, there are frequently found at



the base of funeral monuments, theorigin of which is lost in the night oftime, skeletons folded with their kneesagainst the body. Just why are theyin this position? W ha t is meant by it?Is it accidental, purposeful, symbolical?

In discussing the significance of the

posture, th ree explanations have beenadvanced:

(1) that the body was so buried toeconomize in burial space;

(2) that the position of the body imitated the one it had before birth in thewomb of its mother, and was, therefore,

placed in such position in the womb ofits foster mother, namely, the earth, soas to be prepared for rebirth into another existence;

(3) that the corpse mig ht have been bound before its burial to preven t itscoming back to torment the living.

The scientific and ethnographic method followed today in trying to finda solution to such problem is to look fora people whose customs and manner ofliving and development may parallel insome respects those of the ancient

peoples. A study, then , is made of th eirreligio-superstitions in order to come toan understanding of the architecturalremains and customs of the ancients.

The third explanation, mentionedabove, namely, tha t of binding, has beenaccepted officially by science. Before proceeding with our general subject, it is best to consider a little fu rther this acceptance of the binding of a body. Itmust be realized, of course, from numerous facts and indications, that prehistoric man believed in an afterlife. Therefore, since he had religious inclinations, can we find in any of the existing religions a germ of thought whichwould explain why the primitive manhad bound the interred body?

The Christian religion, for example,teaches that the origin of cemeteriesdates back from the time of Abraham,

who purchased the field of Hebron, inwhich stood a double cave. In this cave,the allegorical bodies of Adam and Evewere said to be buried—in a sitting posture. Th eir feet were in a lower cave,

T h e an d the upper pa rt of the body wras in Rosicrucian an u PPer cave* Esoterically, the lower p. . limbs of the body are said to connect us

i8est with our planet, and the upp er limbs toSeptember connect us with the astral world, and 1946 so, we see why the allegorical bodies of

Adam and Eve were so placed icave of Hebron.

Again, there is also a paralletween the binding of the body an

practice of mummifying it. In anEgypt, according to some intertions, a body was mummified fo

purpose of bind ing the soul to itteria l envelope. If it seems that wascribing to primitive peoples, who buried the bodies of the decat the foot of a monument, too grdegree of thought and too profouconception of religious ideals, leremind the reader how much thein the culture of these primitive peindicating that they did have a hdeveloped and organized societwhich such religious conceptions have well existed.

The fact that they quarried,

ported, sometimes long distances, aup enormous megalithic blocks, wing hundreds of thousands of kilogshows a well-organized social dement. Th eir surgical knowledgealso well advanced, as is proven bdiscovery in their sepulchres of crania which had been trepaTheir craft and pictorial art, the cand realistic pictures discovered owalls of caves, invite admiratiomodern times. Again, I wish tthat I have just cited these exampshow the application of human g

in primitive society. In fact, primsociety often possesses that spirsynthesis which we greatly lack in our world where excessive spezation frequently brings about asociation of primordial current ide

The anthropologist, M. Al. Bakoff, says in his study of the “Aments” of Camac (B rittan y): religious idea is generally acceptthe essential motive for the erectiinnumerable stones in regular that present at Camac, a spe

uniqu e in the world. Neverthelesgenerally forgets that the religiousin very ancient civilizations, iseparate from the ensemble odominant preoccupations that couqualified as ‘public’ or ‘ideals .’ how could one figure out a motivsocial organization, political and flegislation, the gathering of peoplecommon interest, or even the astrocal observations for the regulati



agricultural life of the nation, withouthaving the religious idea intimately

bound to all ideas above the satisfyingof individual appetites?”

The megalithic monuments, thosecomposed of large, rough stones, usually

of enormous size and weights, are classified as menhirs, dolmens (coveredalleys), cromlechs, and alignments. Themenhir of Locmariaquer, in Brittany,for example, is called Men-er-Hroeck, or Rock of the Fairy. It is a singlestone, 75 feet high, 15 feet in diameter,and weighs 210 tons. Th e locations ofthese megalithic monuments form achain from India to the ends of Europe.The menhirs are a kind of obelisk, andyet they do not appear to be funeralmonuments. From their variable dimensions one can ascribe to them a

different signification. The large, isolated ones might be directional posts ofnecropolises, or, again, relays givingdirection of such fields of rest for thedead. Smaller menhirs might be theremains of megaliths used in the construction of the dolmens, or coveredalleys. Some scholars, however, believethat the erection of the large menhirsis connected with ancient litholatry.Whatever they may represent it is certain that the erection of a menhir, suchas Men-er-Hroeck, required thousandsof workers and the work could only

have been accomplished under a theocracy or oligarchy. It mu st have beenintended for purposes other th an to provide simple material needs. The re mains of these upright stones are foundin m any countries of the Semitic Orient,and it is interesting to compare theirexistence with some of the sayings ofthe sacred books of the ancients.

One reads in Genesis that Jacob, tocommemorate a dream, set up a stonetha t he had used as a pillow. He pouredoil on it and said: “This stone, tha t Ihave set up for a pillar, will be named

the House of God.” Tha t sentence givesa religious significance to the erectionof the menhir.

When Laban made his alliance withJacob, that alliance was sealed by theerection of a stone, which was a testimony in this instance.

We find that the erection of menhirs,or pillars, were used as boundary signsin antiquity. In Genesis XXXI, Labandeclares: “Behold this heap, and behold

this pillar—be witness, that I will not pass over th is heap to thee, an d thoushalt not pass over this heap and pillarunto me for harm .” It is to be notedthat the use of a menhir as a boundarystone is accepted throughout the sacred

books of the Hebrews. Exodus , Levit icus, and Deuterono my confirm in writing the precepts of that mysterious“sacred traditio n” antedating Moses. Itis known that the stones to be used forthe “Holy of Holies” had to be roughstones, just as taken from the quarry.They were not to be fashioned by anytool, which, it was believed, would altertheir sacred character.

For example, in the Ten Commandments we read: “Thou shalt not makeunto thee any graven image or anylikeness which is in heaven above, or

that is in earth beneath, or that is inthe water under the earth.” Again, in Lev iticus XIX: “T urn ye not unto idols,nor make to yourselves molten gods.”Also, in Deu terono my IV we read:“Take ye therefore good heed untoyourselves; for ye saw no manner ofsimilitude on the day that the Lordspake unto you in Horeb out of themidst of the fire: lest ye corrupt yourselves and make you a graven imagethe similitude of any figure, the likenessof male or female.”

The dolmen consists of vertical

stones, supporting flagstones, laid flatacross them like a table with legs. Someauthors have suggested that a dolmenwas used as an altar for religious ceremonies, during which bloody sacrificeswere performed. The table, or altar,they say, is frequently surrounded bya depression, like a little trough, todirect the blood towards an opening,under which the sacriflcer places himself to be asperged, or sprinkled by theliquid. This hypothesis often omits relating tha t the blood of the living beingswas thought to help magicians material

ize the spirits. It was believed that being impregnated by the mineral saltsof the blood helped in the formation ofa visible ghost. Regardless of the gruesome use of such structures, one cannothelp but admit that it contributed togrand architectural developments. Inour mind’s eye we can visualize, dominating a throng of primitive, credulous people ga thered together on an open plain, one of these enormous table-like



structures, or dolmens, onto whichtrickles the blood of the victim who has

ju st been immolated . Fumes of variousscents arise from surrounding flames asa homage of absolute adoration andsubmission to the celestial powers.Under this dolmen, or sacrificial table,

stands the priest or sorcerer, clothed inthe strange sacerdotal robes of his office.At the proper solemn moment beforethe vast throng (who were possibly undercollective hypnosis) the blood was permitted to drip into the eyes of the priest.It was believed that this enhanced hismediumistic powers and made it possible for him to produce supernatural

phenom ena.

On the other hand, the reading of thesacred scriptures gives us another ex

planat ion of the dolmen. In Exodus X Xwe read: “And if thou wilt make me analtar of stone, thou shalt not build it of

hewn stone, for, if thou lift up thy toolupon it, thou hast polluted it.” Thiswould seem to indicate that it was to be used as an al ta r, but no troughs orreceptacles for receiving sacrificial bloodwere to be hewn into it.

In Deu teronomy XXVII Moses commands: “It shall be wh en ye pass overJordan that ye shall set up these stones,which I command you this day, inMount Ebal, and thou shall plasterthem with plaster. And there, thoushalt build an altar unto the Lord thyGod, an altar of stones: thou shalt not

lift up any iron tool upon them. Thshalt build the altar of whole stoneand thou shalt offer burnt offerinthereon unto the Lord thy God.”

However, it must be admitted thactually a dolmen is also a type megalithic tomb, because at the ba

there are often found the remains hu m an skeletons. These are sometimaccompanied with food and arms, dtined to help the dead in accomplishitheir great journey, and to defend theselves aga inst malefic spirits. Hehowever, we find a contradiction to t previous hypothesis . In the practice binding the dead, the liv ing were su posed to try and protect themselvfrom the ret ur n of the dead. The ctom of placing arms or weapons alonside the dead, conversely shows a desito maintain in the hereafter the solitude that their relatives had for the

on earth. In other words, the weapoand arms, were provided for the deso that they might care for themselvrather than try to restrict them b

binding.I will add, however, that a real fe

of death cannot be credited to races men who possess advanced knowledof the mysteries of the futu re life. Theearly cu ltures were obviously interestin the mysteries of the fu ture life, indicated by the ruins of the religiomonuments which they left behind aof which we, in this article, have eamined a small part.

V V V

Th ere are two things about my life at which I never cease to marvel: tCosmic laws I have violated through ignorance—the Cosmic laws I have obeyin ignorance.— Adjutor

The

Rosicrucian

Digest

September

1946

NEW YORK RALLY

An invitation is extended by the New York Chapter to all members, who are able todo so, to participate in their annual rally which will be held October 4th to 6th.

An elaborate program is planned, including lectures by Frater Erwin Watermeyer, ofthe Technical Department of AMORC, special motion pictures, convocations, and a

Ninth Degree Tem ple Init iatio n. All members in the vicinity of New York will enjoythis three-day rally . Registration for the rally , not including the Initiation, is one dollar.The New York Chapter address is as follows:

250 West 57th Street New York, New York



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

i f e is a lonely vigil, often

a solemn heartbreak. Itcan be alternately tragicand comic, with experiences closeknit into a succession of profound realizations.

Suffering, says the Rosicrucian book of wisdom,

Grant, is the golden crossupon which the rose of the soul unfolds.The issue is not whether man shall suffer or not. He cannot escape some suffering, for it is an inevitable conditionof ear thly existence. The issue is, how

shall man respond to the calamities, perils, misfortunes, pain, and miserywhich life affords at one time or another to most of us?

The m aterialist has little to call uponsave, possibly, an innate courage or anaudacious spirit that will not be broken.Increasingly during and since the war,thousands are literally drowning theirsorrows and personality conflicts in alcoholic beverages. Perhaps ne ver in theworld’s history have so many personsconsumed so much liquor as in our owntime. This is an index of moral con

fusion and despair, also of the failureof orthodox religion to lift mankindfrom the futility of materialism to theheights of dynamic spiritual conceptions.

The mounting crime wave is indicative of a sick society, and of other thousands of individuals who can find noconstructive challenge in the game oflife as played by the majority. W ar is

a quintessence of suffering, not only for

its physical pain and hardships, but alsofor the loneliness and anxiety it bringsto so many, and its cruel aftermath ofmoral and social disruption.

Mystical philosophy beckons to manwith a constructive and posit ive re sponse to his suffering. It says to man :Yes, you will undoubtedly suffer in thislife, but it need not be in vain. Life isnot a futile groping in the dark for aGod who is nonexistent. Your trialsand tribulations, rightly understood andinterpreted, can help to lift your consciousness to realms wherein a realiza

tion of the Divine Being is possible.Suffering is often a process of denudation, of stripping away from man whatdoes not trul y belong to him. Much ofmaterial life is shot through with errorsand illusions; in separating ourselvesfrom e rror, we can come closer to truth.

The average person is at times overwhelmed with a feeling of loneliness.This feeling can be terrifying, and hasdriven many to drink, dope, crime, andeven self-destruction. For the mysticthis frequent loneliness in the world isa source of strength, for it helps to build

a conscious relationship to God, to theDivine Self within.

Wonderful and necessary as are thefiner human relationships, they cannot be who lly fixed or pe rm anen t. Tra nsition severs the closest mortal ties, andthe vicissitudes of life weaken and dissolve other associations of personality.God alone is our unfailing companionand friend, Whom nothing can take



Dr. H. Spencer Lewis, late Imperatorof AMORC, encouraged her literary ex

pression. He published her first poemin the Rosicrucian Digest. Later herfine book of poems, Prairie Phantasy,was added to the selected volumes of

the Rosicrucian Research Library.In 1944 Soror Frances Vejtasa was

invited to join the staff of AMORC aseditor of the Rosicrucian Digest and director of the Order’s editorial department. She has given of herself witho utstint in the service of the Organization,often working long hours at night inwriting special stories and studies forthe Child Culture Institute.

A labor of love recently was hercourse in “Creative Writing ,” given atthe Rose-Croix University. This one-hour elective was exceedingly popular,

and many students have stated theirdesire to see it expanded into a full-timecurricular offering of the University.

Soror Vejtasa brings excellent qualifications to he r course. She has contributed poetry and prose to numerousmagazines, besides being the author ofa splendid book of verse. She is a mem

ber of the Nationa l League of A mericanPen Women, past president of literaryand poetry organizations, and an honorary member of the InternationalMark Twain Poetry Society.

She sees creative writing taking its

natural place with creative art and music, for the same fundamentals energizeeach mode of expression. W riting , toher, is like composing; it empties oneand sets the soul at peace through a

profound release of crea tive energies.She delights in the choice of words, inword imagery and picturization to create a mood or atmosphere. As in artand music, one must strive for originality of expression, she feels, for thesubtle flow of thought which will produce a desired emotional effect in thereader.

Soror Vejtasa aspires to do more and

more creative writing herself, and in sodoing to inspire her students to equalaccomplishment. Her desire is to havescience, the arts, and mysticism flow ina symphony of accord through the inspired medium of creative literary ex

pression.* * *

The noted Socrates is said to havedeveloped the habit of consulting his

“Daemon,” or inner spiritual voice and preceptor, on all critical occasions. Anancient historian relates that on one occasion the Greek sage stood immovablefor twenty-four hours while his consciousness was en rapport with higher

realms.Socrates was a worthy exemplar of

the life of Divine Reason and Will. Theinner resources which he consulted sofreely are equally available to us, if weseek and cultivate them. The re is latentwithin each human being an infallible inner principle or guide. This inward monitor will subtly point the way forthe perplexed individual, if properlysought and heeded. It will sometimesindicate a path of action far into thefuture; at other times it leads only fromday to day and hour to hour.

We cannot hope to know all that liesahead of us. W ho among us w ould havethe supreme courage to face his futureif he knew a ll of it? It is a wise Prov idence that shrouds so much of futurityin mystery and hope. LIuman natu rehas a wonderful capacity to put asideand forget the unpleasant, and to dwellupon what is hopeful and constructivein the future.

The Cosmic works in the social realmthrough men and women. This inwardmonitor or guide is a symbolization ofthe Voice of God. W e can form nowiser habit than to consult frequentlyin spiritual meditation our inmost divine faculties, for through this channelwe attain progressive illumination, aCosmic mission is indicated for us, andwe are privileged to become in actionas well as in aspiration Deputies of God

—h um an instruments of Divine W illand Love upon this earth.

mi mi illinium mu in n i iiiiiiiiiiiiiiii

MODESTYAs a plain garment best adometh a

beau tiful wom an, so a decent behavior

is the greatest ornament of inner wis

dom.— Unto Thee I Grant



The

Rosicrucian

Digest

September

1946

I Wish to God I Could Pray By H e n r y A l b e r t P h i l l i p s

(Taken from Fall, 1944, issue of Tour Personality)

o m e years ago, I motored

Floridaward in companywith a man who—in theeyes of the world—hadachieved about everything in “the more abundant life.” As a part ofone of his gestures toseem independent of his

great wealth and position, we stoppedfor the night in a hotel in a small town.We occupied the only vacant room.

While my friend sat up in his bedreading, as was his nightly habit, Iknelt down and said my prayers, as wasmine. W hen I had finished I foundhim staring at me with a peculiar ex pression.

“I wish to God I could do that— pray,” he said alm ost dejectedly.

“But you just have prayed—whenyou said those words. A pray er is onlya wish to God.”

“Oh. Is that all you have to do? I ’lltry it sometime.”

This was a great concession, for hewas anything but a religious man.

“On whom do you rely and lean then,in your daily life?” I asked.

“On whom?” He thought for a moment. “On nobody—but my moneyand my brains.”

“You depend on them for everything?Then it must be to them that you wish,you hope and—you pray? I mean forall help, for always and always?” Iasked earnestly.

He hesitated. “No. Because,

day—”His unspoken words impliedthere came a time when brainmoney failed.

A dozen times perhaps, since a child, have I missed kneelinsaying my prayers before I lay to sleep at night. M y wife and our prayers side by side every When my grown son visits us, heus. For those few moments we that we are united, as nothing elearth can unite.

To me, prayer is less an ecclesia

formality or a doctrinal gesture, tnormal complement to or functionmy da ily life span. I eat, I w play , I pray , and I sleep. I feed mand my family, I work for my b play with my friends, and when communed with or prayed toMaker, I take my rest. I call it

When I say “a prayer to Gomean your God. Jehovah , if youJew. Allah, if you are a MohammBuddha, if you are a Buddhist.Great F irst Cause if you are an agI am thinking of God unceremoni —in the kitchen, in the workshthe slums, in the fields. I am thiof God also in our time of need—

business depression, in a pogrom,a war. At such times, we need thing we can’t get from ourselves

I have no thought of God as an mark. God may perform miracleI was never a beneficiary in an



them. Sometimes I have asked His helpto attain the impossible—I mean theimpossible as far as my finite impotencewas concerned. But I never asked theimprobable, because I believe God is arational, sensible Being. “You can’t goto Hebben befo’ you die!” the darkiessing. The hard-headed, hard-fisted oldPuritan s had the r ight idea too: “PraiseGod!—but keep your powder dry!”

I could quote many instances of theconcrete results of prayer in my ownlife. Here’s one:

When I was a youth of twenty-one,standing on the threshold of my brightest hopes and ambitions, my first yearat college was interrupted by my beingcarried off to the hospital with a malignant disease in my eyes. In the ope rat

ing room that night, I overheard theeminent Dr. Peterson, head of the Ophthalmic Hospital for the Blind, NewYork, pronounce my case hopeless. Indiagnostic councils this was equivalentto God decreeing that I was to be blind!

My last recollection was praying fervently to God to be delivered from sucha catastrophe.

When I recovered consciousness, Ilearned that one staff doctor had daredto disagree with Dr. Peterson. On hisdynamic plea, the proposed operation

to remove the first eye in an effort tosave the second was postponed in orderto try out a new French treatment.

Both eyes were saved and healed, byGod’s help. I firm ly believe, however,that He would not have lifted a fingerhad not the doctors and nurses workedday and night for seventeen days, irrigating my stricken eyeballs everytwenty minutes. It took us all to dothat job—God, the hospital people, andme, working like the proverbial Tro jans. You’ll find the case and its treatment and cure quoted somewhere in

the medical journals, as a therapeutic“miracle.”

“But, is prayer reasonable?” I haveheard people ask.

Maybe not, according to manytheories and books beyond my understanding. By comparison with them,God becomes simple and prayer matter-of-fact. Pr ay er is no subject for publicdissection or argument, but a matter of

personal experience.

However, here is one of those practicable and “working” examples so oftendemanded, recently exposed to thefront-page attention of the whole world.

An airliner on her way to Bermuda

fell into the sea. One of the very la testtriumphs of scientific materialismcrumpled up, like a moth that had ap

proached too close to the flaming sphereof the Omnipotent. The passengers andcrew members, riding high, wide, andhandsome in the heavens, suddenlyfound themselves foundering in anang ry sea. Th ey were both helplessand hopeless. All worldly aid andscientific assistance seemed inadequate.Peril, with dire struggle and suffering,allotted them but a few hours of life.

It took one brave woman to bring

their common thought out into theopen. She said, “Let us all pray together, and ask God’s help.”

Some of those imperiled people hadnever prayed. The y all joined handsand they joined hearts and they prayedand sang to God. Th eir faith becameso implicit under the leadership ofthat woman of faith, that for hoursthey were raised above bodily sufferingand physical exhaustion in the never-flagging efforts of the strong to savethe weak. All agreed that they wouldhave perished had they not prayed as

they worked. “We worked like hellionsall the while we prayed,” one of themreported.

Evidently God demands cooperation.By the same token—only a million

fold greater in time, in lives, in suffering—what is it that has kept the Jewsone people with an unbroken traditionfor more than two thousand years?Though driven out of their native landand scattered like chaff over the faceof an un frien dly world, they were neverdrawn closer together than today.Persecuted throughout centuries andherded into ghettos, martyred andexiled, families battered down and children separated—only to rise again inunison. How? Not through the operation of any physical or political lawexpounded by wisest Jew or Christian.Theirs is rather a Law of the spirit.

No m atter how fa r apart they be, inthe flesh, they have always remainedwelded together spiritually by one faithwith prayer.



The Rosic rucian

Diges t

September

1946

The world is full of that sort of thing, Lincoln said, “I considered my failuif you wan t to take the trouble to find it. only steppingstones in my preparat

I have heard m any people say that for life.” Lincoln, by the way, alwthey could do without prayer. I mere ly prayed long and hard over his maask, W hy do witho ut one of the greatest so-called failures.

blessings of intelligent life? The worst th ing about failu re is I m son y for aU of those who wait it causes our friends faa us

until they are on their deathbed to say,

“God help me!” when they might have Now, we wail, if we only ha been enjoy ing His he lp all along. friend who would never fail us wTake, for example, the most common ™ fail! Just there is where pra

instance wherein I always find pra ye r c°mes m doubly strong. Foi we hefficacious. Fai lure , at some time or a nenother, is the common human collapsing He has helped me to help myself

point. If we ad mit th at failu re is final, rise and go over the top more thit becomes a catastrophe. Ab raham once. And He can help you—if you a

Life

As we place each milestone along the road of life, there is a feeling of achievemensense of accomplishment, in the knowledge that we have left behind a marker to guide th

who follow. Yet, withal, th e side lanes look attra ctive and arouse a pioneering curiosity in

being of those who later and for the first time trav el this way. Lit tle do th ey know of the d

morass of disappointment which is the result of deviations from the Posted Thoroughfare.

The youth (our children) of today are an inquisitive lot. The y are not satisfied that

elders have reached the ultim ate in knowledge. They wish to progress further, and this

good sign, but their progression should be along and to the unmarked extension of the way

ready laid out. Thus it not only becomes necessary for us to place a milestone for guidance

also to police these established landmarks as well, so that there may be no digression from

orderly path of life.

Then, too, in order that we may fulfill our obligation as parents and counselors to

Citizens of Tomorrow, it is necessary for us to seek the aid of that which will assist us most

ped iently in the accomplishment of our duty . The selection of playmates, the trend of thoug

the inclinations and ambitions of the rising generation during the hours spent away from sch

and from home are a serious consideration, for these are the hours of transgression, unle

realization of what is right and wrong has been inculcated in the mind and consciousness of

children and unless this realization has become a part of their personality.

A nonsectarian youth organization called the Jun ior Order of Torch Bearers, sponsored

the Rosicrucian Order, AMORC, gives special emphasis to these maturing minds and bodies

that through a unique method of specially written instruction, graded to meet the needs of

individual age of the member, there are presented fundam ental laws of nature and of life

such a way as can be read ily understood by the you th of today. And, as understand ing

variably leads to adoption, these junior members soon develop a love for all living things and

people, and a broad tolerance for all nations and all relig ious creeds; and fu rth er they dev

creative thinking, good morals, initiative, resourcefulness, self-reliance, and leadership.

You may have more information about the Junior Order of Torch Bearers by writing

S e c r e t a r y G e n e r a l , JUNIOR ORDER OF TORCH BEARE Rosicrucian Park, San Jose, California



T H E W O N D E R W O R L D O F C H I L D H O O D

Children of all ages and climes are bound together by a universal love of playthings and an inquisitive spirit of investigationinto the world which is always new. Egyptian toys, thousands of years old. ar e still fresh sources of interest to Barbara JeanLobrovich and Gilbert Newton Holloway who. on their recent birthday, came to the Rosicrucian Egyptian. Oriental Museumto view these playthings used by children of the Nile, long ago.



U. message tha t neOel leac hed the people

DOES the Bible actually contain the unadulterated words ofJesus the Christ? Do you know that from 325 A. D. until

1870 A. D., twenty ecclesiastical or church council meetings wereheld, in which man alone decided upon the context of the Bihle—what it should contain? Self-appointed judges in the four Lateran

Councils expurgated and changed the sacred writings to pleasethemselves. The great Maste r's personal doctrines, of the utmost,vital importance to every man and woman, were buried in unex plained passages and parables. “The Secret Doctrines of Jesus," byDr. H. Spencer Lewis, eminent author of "The Mystical Life ofJesus," for the first time reveals these hidden truths. Startling,fascinating, this new book should be in every thinker's hands. It is beautifully bound, illustrated, of large size, and the price, including postage, is only $2.50 per copy.

ROSICRUCIAN SUPPLY BUREAURosicrucian Park, San Jose, California



Mem ber of“FTJDOST”

(Federat ion Uni-verselles des

Ordres etSocietes

Ini t iat iques)

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

T H E R O S I C R U C I A N O R D E RThe Rosicrucian Order , exist ing in al l civi l ized lands, is a nonsectar ian

fraternal body of men and women devoted to the invest igat ion, s tudy and pra c ti ca l ap pli ca tion of n a tu ra l and sp ir it u a l la ws. The pu rp o se of th e o rganizat ion is to enable al l to l ive in harmony with the creat ive, construct iveCosmic forces for the at tainm ent of heal th, hap piness and peace. The O rder

is internat ional ly known as ’’AMORC” (an abbreviat ion) , and the AMORCin America and al l other lands const i tutes the only form of Rosicrucianact ivi t ies uni ted in one body for a representat ion in the internat ional federat ion. The AMORC does not sel l i ts teachings. I t gives them freely toaff i l iated mem bers toge ther with many othe r benefi ts . Fo r complete information about the benefi ts and advantages of Rosicrucian associat ion wri tea let ter to the address below, and ask for the free book The Mastery ofLife. A ddress Scribe S. P. C., in care of

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

(Cable Addr ess: "AMORCO")

Supreme Executive for the North and South American .Jurisdiction Ralph M. Lewis. F. R. C. — ImpeTator

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

The fol lowing are the principal c hartered Rosicrucian Lod ges and Chap ters in the United States, i ts ter ri tor ies and possessions. The names and ad dresses of other American Branches wil l be given upon w ri t tenrequest .

ARIZONA Tucson:Tucso n Ch apte r. 135 S. 6th Ave. Mrs. LillianTomlin, Master; Mrs. Lucille Newton, Sec., 1028 N. 3r d Ave. Ses sion 1st an d 3r d F ri ., 8 p. m.

CALIFORNIA Los Angeles:*Hermes Lodge, 148 N. Gramerey Place, Tel. Gladstone 1230. Do uglas Stockall. M aster: RoseBuo nocore, Sec. L ibr ary o pen 2 p. m. to 10 p. m.daily. Sessions every Sun., 3 p. m.Oakland :•Oa kland L odg e. 610—16th St. Tel. H Ig ate 5996.C. V. Jac kso n, M aste r; Mrs. M ary M. Cole, Sec..Sessions 1st and 3rd Sun., 3 p. m. Library Room406, open Mon. through Fri., 7:30 to 9 p. m.;Mon., Wed., and Fri. afternoon, 1 to 3:30.Sacramento:

Clement B. LeB run Chapter , Odd Fel lows’ Bldg.,9th and K St. Jose ph N. Kovell, M aster; Mrs.Glady s M. Crosby, Sec. Sessions 2nd and 4thThurs., 8 p. m.San Diego:San Diego Chapter, 2302—30th St. Frances R. Six,M aster. 2909 Linc oln Ave., Tel. W-0378; Mrs.Hazel Pea rl Smith, Sec., Tel. F-8436. Sessionsevery Tues.. 8 p. m.San Francisco:*

Francis Bacon Lodge. 1957 Chestnut St.. Tel. TU-6310. Irv in H. Cohl, Maste r. Tel. OV-6991; Vin cen t Matko vieh. Jr.. Sec., Tel. HE-6583. Sessio nsfor all mem bers every Mon., 8 p. in., for reviewclasses phone Secretary.

COLORADO Denver:De nver Ch apte r, 509—17th St., Roo m 302. Mrs.Minnie E. Helton , Ma ster; M iss Leslie Neely,Sec., 1375 Linc oln, Apt. 2. Se ssion s every Fr i.,8 p. m.

DISTRICT OF COLUMBIA

Washington, D. C.Thomas Jefferson Chapter, 1322 Vermont Ave.Chrystel F. Anderson, Master ; Mrs. JadwigaGluchowska, Sec., 1673 Park Rd., N. W., Apt. 25.Sessions every Fri., 8 p. m.

FLORIDA Miami:Miami Ch ap ter, 124 N. W. 15th Ave. L. F. H oll ingsworth. Master : Mrs. Florence McCullough,Sec., 2015 S. W. 23rd Ave.

ILLINOIS Chicago:* N ef er tit i Lod ge , 116 S. M ic hi ga n Ave nu e. L. F. Wiegand, Master ; Miss Ruth Teeter , Sec. Libraryopen daily . 1 to 5 p. m. an d 7:30 to 10 p. m .;Sun. 2 to 5:30 p. m. only. Roo ms 408-9-10. Ses sions for all members every Tues., 8 p. m.

INDIANASouth Bend:Sou th Bend C hap ter, 2071/£ S. Main St., H aro ldH Hosford Master ; Steve Berta Sec Il l Dinan

Indianapolis:Indianapolis Chapter , 603 Merchants Bank Bldg.D. H. Richards, Master; Mrs. L. E. Wells, Sec.,2841 Ru ckle . Sess ions 2nd and 4th Sun ., 8 p. m.

LOUISIANA

Ne w Orleans: Ne w O rl ea ns C ha pte r, 403 In d u st ri e s B ld g. . Box589. Jon es K. Kneece. M aster; Miss Emily Frey .Sec. Session s 2nd and 4th Fr i., 8 p. in.

MARYLAND Baltimore:Joh n O’Donn ell Chap ter. 100 W. Sar atog a St.Joh n E. .lost. Master; Mrs. Alice R. Bu rford,Sec.. Tel. Ar butu s 114. Sessions 1st a nd 3rd Wed., 8:15 p. m.

MASSACHUSETTS Boston :*

Johannes Kelpius Lodge, 739 Boylston St . , EarlR. Ham ilton, M aster; Mrs. Ceciline L. Barrow.Sec., 107 Tow nsend S t., Ro xbu ry 19. Sessionsevery Sun. and Wed., 7:30 p. m.

MICHIGAN Detroit :*Thebes Lodge, 616 W. Hancock Ave., Carl J.Gustafson, Master. 23230 Prospect, Tel. Farm-ington-0394; Mathew G. Tyler, Sec., Tel. ORegon1854. Sess ions every T ues ., 8:15 p. m,

MINNESOTA Minneapolis:Essene Chapter , Andrews Hotel . Mrs. AlfredHeiffero n, M aste r: Mrs. Jes sie Ma tson, Sec., 181044th Ave., N. Sessions 2nd and 4th Sun., 3 p. m.

MISSOURI St. Louis:*Th utm ose Lod ge, 3008 S. Gra nd. Mrs. TtalineMerrick, Master, Tel. RO-6151; Miss Myrna Gardner, Sec., 5215 E nrig ht. Sessions every Tues.,8 p. m.

NEW JERSEY Newark:

H. Spencer Lewis Chapter , 29 James Street .Mo rris J. Weeks, M aster; Rebecca C. Barret 1.Sec., 206 N. 19th St.. E. Oran ge. Sess ions everyMon., 8:30 p. m.

NEW YORK Buffalo:

Buffalo Chapter, 225 Delaware Ave., Room 9.Mrs. Eleano r K. Redn er, M aster; Mrs. Helen C.Palczew ski, Sec., 80 Cha rles St. Sessions everyWed., 7:30 p. m.New York City:*

New Yor k C ity Lod ge , 250 W . 57 th St . R u thFarran, Master: Ethel Goldenberg, Sec., 811 ElmAve., Ridge field, N. J. Sessions every Wed.,8:15 p. m. Lib rary open week days and Sun.,1 to 8 p. m.Booker T. W ashin gton Ch apter, 69 W. 125 St.,Room 63. J. B. Cam pbell. M aster; Fred erickFo rd Sec 1382 Cro tona Ave Bronx Sessions



Your Intuitive ImpressionA r e y o u e v e r a h o s t t o s t r a n g e

i d e a s ? Do amazing thoughts sud

denly enter your mind in the still of

? Have you ever experienced a curtain seem-

o rise in your mind and then, for the flash of

ond—on the stage of your consciousness—

rtrayed a dram atic event? Pe rhaps at such

you see yourself in a strange role surrounded

known personalities. W ho has no t awakened

morning with a partial recollection o f a pro-

ng dream which clings to the mind through-

he day? There are also times when we are

ed by an inexplicable feeling to cast off our

gations and to journey to a distant city or to

a friend. Only sheer will prevents us from

itting to these urges. W ha t do these intu itive

Should we interpret these impressions as origina

ing in an intelligence outside of us— o r are the

merely organic, the innate functioning of our own

mental processes? Do not labor under superstitio

nor disregard what truly may be Cosmic Guidanc

Learn the facts about these common experiences

Accept This Free Discourse

"Interpre ting our Impressio ns’’ is a simply written, in

telligent exposition of the facts of this phenomenon oself. This large discourse frankly discusses both the psy

chological and the psychic principles concerned. It i

yours for the asking —absolutely free. Merely subscrib

or re-subscribe to this magazine, the ROSICRUCIAN

DIGEST, for six months (6 issues) at the usual rate o

$1.50—and ask for your free discourse. It will be sent

po stage paid, at once. You will be grateful for the use

ful, sensible information it contains. Send subscriptio



G.doentu’ies ReadmeT H E fo llowing a re but a f ew of the many books

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A THOUSAND YEARS OF YESTERDAYSBy H. Spencer Lewis, Ph. D.

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Reincarnation, the world's most disputed doctrine, com pl et el y an d sc ie nt if ic al ly ex pl ai ned . S ubst an ti at ed byquotations from eminent authori t ies and from Biblicaland v ar ious other Sacred works. This volume placesthe doc t r ine of re incarna t ion high above mere speculation. Illus trated , bound in cloth, 334 pa ge s Price, $2.45, po st ag e p re pai d.

MYSTICS AT PRAYER—By Many Cihlar

Austrian philosopher and mystic.

The first complete compilat ion of the famous prayers ofthe renown ed myst ics and adep ts of a l l ages . This booka lso expla ins , in s imple l anguage , the reason for prayer ,how to pray, an d the Cosmic laws involved. Well- bo un d in clo th , p ri n te d on a rt p a p er in tw o co lo rs , wi thdeckled -edge an d t inted pag es. Postpaid at $1.25 percopy.

THE SECRET DOCTRINES OF JESUSBy H. Spencer Lewis, Ph. D.

The secret teachings of the Master Jesus, for many ages p ri vat el y p re se rv ed in un kn ow n ar ch iv es , ar e he re in b ro ugh t to lig ht . W ha t ar e th es e te ac h in gs a nd whyhad man deleted them from the context of the Bible?

h b f d i hi b i f l l b d

Rosicrucian Digest, September 1946.pdf

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