Rosicrucian Digest, September 1947

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R O S I C R U C I A N

SEPTEMBER, 1947 - 25c per copy

DIGEST

M yA tio iA sn • A n t • Science,



THE ROSY CROSS

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A N E X Q U I S IT E D E S IG N

TH E s im p le c ross co n s i s t i n g o l a ve r t i ca l s taf f i n te rse c te d b y a h o r i zo n ta l

o n e i s t h e o l d e s t sym b o l i n w h i c h m a n e xp re sse s h is kn o w le d g e o l a

d i v i n e p r i n c i p l e o l n a tu re . I h e l i rs t g re a t n a tu ra l l a w d i sco ve re d b y m a n

wa s th e l a w o f d u a l i ty ; t h a t i s . t h a t a l l l i v i n g th i n g s we re i n p a i r s o r e ve n

tu a l l y d i v i d e d i n to p h ase s o r a sp ec ts o l t h e sa m e th i n g . C lo se r o b se rva t i o n

d e te rm in e d th a t t h e u n i t y o f t he se p h ase s o l p h e n o m e n a p ro d u ce d a th i rdo r n e w e n t i t y . T h e m i n d s oo n c o n c l u d e d th e d i v i n e l o r m u l a as l p l u s 1

e q u a l s n o t j u s t tw o , h u t t h re e, l o r t h e two se p a rate a sp e cts in u n i t y d i d

n o t l o se th e i r i d e n t i t y a n d b e co m e o ne , h u t i n re a l i t y p ro d u ce d a th i rd i n

w h i c h we re i n co rp o ra te d th e i r ch a ra c te r i s t i cs . I h e cross be ca m e , t h e n , t h e

sym b o l o f t h i s l o rm u la . Ea c h o l it s b a rs re p re sen te d a d i f f e re n t p o la r i t y o l

t h is u n i v e r s a l d u a l i t y , a n d t he p l a ce o l t h e i r u n i t y , w h e r e t h e m a n i f e s t a t i o n

o ccu r re d , wa s u s u a l l y i n d i ca te d b y a b e a u t i f u l g e m o r , la te r , a re d ro se .

I n w e a r s u c h a s i g n i f i c a n t s y m b o l t o d a y i s no t o n l y i n d i c a t i v e o l R o s i-

c ru c i a n m e m b e rsh ip , b u t re ve al s th e we a re r s a p p re c ia t i o n o l t h i s i n s p i r i n g

m y s t i c a l l a w .

W e h a v e d e s ig n e d a g r a c e f id . v e r y s m a l l R o s y C r o s s e m b l e m o l 10 -ka ra t

g o l d s u r m o u n t e d w i t h a s y n t h e ti c r u b y w h i c h w i l l b e t he p r i d e o f ev er y

wea re r . I t i s less tha n an i n c h i n l e n g t h , t h er e f o re no t c o n s p i c u o u s . M a n y

w i l l a d m i r e t h is b e a u t i l u l p i e c e o l j e w e l r y . L i v e ry m e m b e r s h o u l d b e a

p ro u d p ossessor o l t h is e m b le m . O rd e r yo u rs f ro m :

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

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



J O Y O U S C O N V E N T I O N T H R O N G S

From early mornin g to late each night, Rosicrucian membe rs, constituting the largest Convention in the history ofAMO RC of America, swarmed through Rosicrucian Park a nd its various buildings. Th e recently concluded RosicrucianConvention was marked by an exceptionally varied program. The activities included esoteric Temp le Initiations, classlectures in the teachings, science demonstrations in the laboratories of the Order, allegories, and diversif ied en tertainment. Above may be seen part of the huge attendance on the campus adjoining the Science building.



What Strange PowersD i d The Ancients Possess?

EV E R Y i m p o r t a n t d i s c o v er y r e l a t i n g t o m i n d p o w e r ,

s o u n d t h i n k i n g a n d c a u s e a n d e ff ec t, as a p p l i e d t o s e l f

a d v a n c e m e n t , w a s k n o w n c e n t u r i e s a g o , b e f o r e t h e m a s se s

c o u l d r e a d a n d w r i t e .

M u c h h a s b e e n w r i t t en a b o u t t h e w i s e m e n o f o l d. A

p o p u l a r f a ll ac y h a s i t t h a t t h e i r s e c re t s o f p e r s o n a l p o w e r

a n d s u c c es s f ul l i v i n g w e r e l o s t t o t h e w o r l d . K n o w l e d g e o f

na ture ' s l aws , accum ula ted th rou gh the ages , i s never los t.

At t imes the grea t t ru ths p ossessed by the sages were h idden

f r o m u n s c r u p u l o u s m e n i n h i g h p l a ce s , b u t n e v e r d e s t ro y e d .

Why Were Their Secre ts

C lo s el y G u a r d e d ?

O n l y r e c e n t ly , a s t i m e i s m e a s u r e d ; n o t m o r e t h a n t w e n t y

g e n e r a t i o n s a g o , le s s t h a n 1 /. 1 0 0 t h o f 1 ' / o f th e e ar t h ' s

p e o p l e w e r e t h o u g h t c a p a b le o f re c e i v i n g b a s i c k n o w l e d g e

abo ut the laws of l ife, fo r i t i s an e lemen tary t ru i s m tha t

k n o w l e d g e is p o w e r a n d t h a t p o w e r c a n n o t b e e n t r u s te d

t o t h e i g n o r a n t a n d t h e u n w o r t h y .

W i s d o m i s n o t r e a di l y a t t a i n a b l e b y t h e g e n e r a l p u b l i c ;

n o r r e c o g n i z e d w h e n r i g h t w i t h i n r e a ch . T h e a v e r a g e p e r s o n

a b s o r b s a m u l t i t u d e o f d e t a i ls a b o u t t h i n g s , b u t g o e s t h r o u g h

l if e w i t h o u t e v e r k n o w i n g w h e r e a n d h o w t o a c qu i r e m a s

t e ry o f t h e f u n d a m e n t al s o f t h e i n n e r m i n d — t h a t m y s t e r i o u s

s i l e n t s o m e t h i n g w h i c h " w h i s p e r s " t o y o u f r o m w i t h i n .

F u n d a m e n t a l L a w s o f N a t u r e

Your hab i t s , accom pl i shm ents and w eaknesses a re th e e f fec ts

o f c au s e s. Y o u r t h o u g h t s a n d a c t i o n s a r e g o v e r n e d b y f u n

d a m e n t a l l a w s . E x a m p l e : T h e l a w o f c o m p e n s a t i o n i s a sf u n d a m e n t a l a s t h e l a w s o f b r e a t h i n g , e a t i n g a n d s l e e p i n g .

Al l f ixed laws o f na ture a re as fasc ina t ing to s tudy as they

are v i ta l to un ders t and for success in l i fe .

You can lea rn to f ind and fo l low every bas ic law o f l ife .

Y o u c a n b e g i n a t a ny t i m e t o d i s c o v e r a w h o l e n e w w o r l d

o f i n t e r e s t i n g t ru t h s . Y o u c a n s t a r t ar o n c e t o a w a k e n y o u r

i n n e r p o w e r s o f s e l f - u n d e r s t a n d i n g a n d s e l f - ad v a n c e m e n t .

Y o u c a n l e a r n f r o m o n e o f t h e w o r l d ' s o l d e s t i n s t i t u t i o n s ,

f i r st kno wn in Ame r ica in 16‘J i . En joy ing t he h igh regard of

hundred s of l eaders , th inkers and teachers , the orde r i s known

a s t h e R o s i c r u c i a n B r o t h e r h o o d . I t s c o m p l e t e n a m e is t h e

" A n c i e n t a n d M y s ti ca l O r d e r R o s a e C ru c is ," a b b r e v i a t e d

b y t h e i n it i al s " A M O R C . " T h e t e a ch i n g s o f t h e O r d e r a re

n ot so ld , fo r i t i s no t a com me rc ia l o rg an iza t ion , nor i s i t are l ig ious sec t . I t i s a non-p rof i t f ra te rn i ty , a b ro th erh oo d

in the t ru e sense .

Not For Genera l Dist r ibut ion

S i n c e r e m e n a n d w o m e n , i n s e a r c h of t h e t r u t h — th o s e w h o

w i s h t o f i t i n w i t h t h e w a y s o f t h e w o r l d — ar e i n v i te d t o

w r i t e f o r a c o m p l i m e n t a r y c o p y o f t h e s e a le d b o o k l e t , " T h e

M a s te ry o f L i f e . ” I t te l ls h o w t o c o n t a c t t h e

l ib r ar i an o f t h e a rc h i ve s o f A M O R C f or

t h i s r ar e k n o w l e d g e . T h i s b o o k l e t i s n o t

i n t e n d e d f o r g e n e r a l d i s t r i b u t i o n , n o r i s

i t s e n t w i t h o u t r e q u e s t . I t i s t h e r e f o re

s u g g e s t e d t h a t y o u w r i t e f o r y o u r c o p y t o

the Scr ibe w ho se address is g iven in the

coupon. The init ial s tep is for you to take.

Scr ibe S . P . C.

R o s ic ru c ia n O r d e r ( A M O R C j

San Jose , C a l i fo rn ia

P l e a s e s e n d c o p y o f t h e S e a l e d B o o k l e t , " T h e M a s t e r y o f L if e, ”

wh ich I shal l read as d i rec ted .

Name

II Address

II City



ROSICRUCIAN DIGESTCOVERS THE WORLD

I N T E R N A T I O N A L R O S I C R U C I A N

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

SEPTEMBER, 1947

Jo yo u s Co n ve n t i o n T h ro n g s (F ro n t i sp i e ce )

T h o u g h t o f th e M o n t h : W h y K n o w l e d g e is P o we r

Planned L iv ing

Temple Echoes

Il lusions o f the Senses

Ca th e d ra l Co n ta c ts : So u rce o f S t re n g th

A M O R C 1947 C o n v e n t io n

N atu re ’s Super-Senses

The L i fe o f a Myst ic

Sanctum M usings: The Expanded Consciousness

As Science Sees I t..................

.

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

W h a t M e n T ho u gh t

In te rna t iona l De lega t ion ( I l lus t ra t ion )

Subscr ip t ion to the Rosicrucian D igest, Three Dol lars per year. Single

copies twenty- f ive cents.

Entered as Second Class M att er a t the Post Off ice a t San Jose, Ca l i

fornia, under Sect ion I 103 of the U. S. Postal Ac t of O ct. 3, 1917.

Changes o f address must reach us by the ten th o f the month preced ing

date of issue.

Statements made in this publ icat ion are not the of f ic ial expressions of

the organizat ion or i ts of f icers unless stated to be of f ic ial communicat ions.

Published Monthly by the Supreme Council of

THE ROSICRUCIAN ORDER— AM OR C

R O S I C R U C I A N P AR K S A N J OS E , C A L I F O R N I A

EDITO R: Frances VejtasaCopyr ight, 1947, by the Supreme Grand Lodg e of AMORC. All rights reserved.



T he

Rosicrucian

Diges t

September

1947

T H E

THOUGHT OF THE MONTHW H Y KNOW LEDGE IS POWER

B y T H E I M P E R A T O R

e a l l are familiar withthe old adage that knowl-e d g e is power. Thisadage is used so frequently in esoteric literaturethat it has become infact, a trite phrase. Theorigin of the expression“Knowledge is Power”in antiquity. We can

presume, however, that it had a romantic beginning. For example, tradition relates that the admonition“Know Thyself” was inscribed abovethe entrance to the cave of the oracle ofApollo at ancie nt Delphi. Perhaps the

phrase “Knowledge is Power” is likewise the utterance of some forgottensage who knew its full meaning.

Behind the superficial usage of thisterm is, however, a very profound significance. It is first necessary that wedefine what is meant by the power which knowledge can provide. I like tothink of power in the same sense inwhich physics uses the word. Physics distinguishes pow'er from work. Itdefines work as the task of accomplishmen t, of doing something. If, for ex

ample, we raise a one-hundred-poundweight six feet, that constitutes a workdone. The num ber of times thatweight is lifted is the amount of workwhich has been accomplished. Thespeed in which that work has beencompleted—that is, the time which ittakes to lift the one hundred poundssix feet or to repeat lifting that weighta certain number of times—constitutesthe power which has been applied.Therefore, in physics, power is the time needed to accomplish some work. The

extent of one’s personal power is determined bv how long it takes one to

perform some given task.Our M*vrsonal •#«#»

As individuals, our greatest task isthat of living—that is our personal job,the biggest one which we have. It hasbeen said that life is mobility and action, as exemplified by growth, reproduction and locomotion; this may be so,as far as physical life is concerned, butwith man, life is more than just that.To the human, life must be purposeful ,it must have conscious direction, movement in one line toward a certain end.

Schopenhauer said that life is a language in which certain truths are to beconveyed to us. If the y could be conveyed to us in some other way, conscious life would not be necessary to us.

If the task of living, then, is thelearning of certain truths, what arethese truths? No one can enumerate allthe truths, because as yet they are notall revealed. However, in each era, ineach age, there are those who are disclosing more of the knowledge of existence. Centu ries of experience have

shown man what preparation must bemade for the discovery of such truths.The first of the two essentials for thispreparation is orientation; by orientation we mean finding ourselves. Itconstitutes our relationship to the stateof existence. As one philosopher hassaid, our whole long life is of the present. The present alone, is all we actually possess. A t birth , as soon as weare able to realize our existence, welook tow'ard a long futu re or prospectivelife. Toward the end of this conscious



existence, we then look back to the longpast. The life of the present is themost important of each age of our existence. What we feel, wh at we thinkand do now, is important. Afte r all, we

cannot ever claim the future, becausewhen the future arrives, it is the present by the fact that we realize it. Thereseems to lie ahead only an unknownand unclaimed future. Fu rthe r, thepast is never really separate from us.The past is either a forgotten state, orit is a memory and, as such, it is partof our present consciousness.

Men have forever tormented themselves with the probability of their origin, from whence they came, and as totheir ultima te futu re or destination.

They continually plague themselveswith the mingled feelings of wonderabout these states and a fear of theso-called mysteries of birth and death.They try to peer backward to discoverthe beginning. They likewise try tolook ahead, tear aside the veil, and imagine all kinds of future states. The yhave dwelt so long upon these mysteriesthat they have evolved them into twogeneral philosophical doctrines: one,ontology or the beginning; the other,eschatology or the end. Th ey conceivethese future realms as having strange

purposes for man and often imaginethem peopled with weird beings.

The true answers to birth and death,however, are only to be found by concentrating on the task of living, by giving ourselves fully to the present stateof consciousness and understandingourselves and that existence of whichwe can be aware. No event, no happening, no matter how different, howapparently distinguished from all else,is wholly independent. Each event hasevolved from that which has preceded

it, and merges into subsequent ones.The changes which we perceive in theever-moving panorama of life are notseparate phenomena or manifestationsbut are really intervals of consciousness. The mind opens and closes for afraction of a second. Th is is known asthe hiatus of consciousness. It functions not unlike the shutter of a camera. During the interval of opening,an impression is registered and becomesa picture which seems separate from allelse. If the shu tter of the mind hadremained open long enough, other

D

things would have merged with the elements of the picture. Therefore, ifthere really is no past nor any future,then, likewise there is no real birth ordeath, no absolute beginning or end.

The Vital Life Force

After all, wh at do we mean bybirth? Do we mean that time whenwe first become conscious of ourselvesand the world in which we apparentlyexist? Perhaps we mean the momentwhen the physical body begins its independent existence, when it separatesfrom its parent. Then, again, do wemean by birth when man first discerned the existence of the vital lifeforce; the fact th at things were living or

animated? Each of these is an event, akind of beginning. In reality they arebut expressions of life and existence.No single one of these events alonetruly represents birth—that is, is anabsolute beginning. Man is not merelyconsciousness; he is also body, and,therefore, we cannot measure his birth

ju st by th e time he realizes himself.As for the vital life force, that goesback eons of time. The vita l life forcein us is universal. It has given expression to ma ny kinds of beings other thanman , so we cannot measu re birth by the

life of man. If, on the other hand , webelieve that self-consciousness, the realization of our own being, is the mostimp ortan t aspect in life, then let uscease worrying about what existed before we were self-conscious.

As for death or the so-called end, itis only a change in the relationshipbetween our self-conscious state and theappa rent rea lity of the world outside ofus. The living state confines the vitallife force in forms or bodies. It is,however, not destroyed by the disinte

gration of such forms. Even the effectsof our conscious existence, the thingswe have done during this living periodhave an immortality, if we have livedactively. After all, we leave behindlandmarks of our accomplishments. Atleast the memory of our personality, ofour existence in this form, remains withothers afte r death. Schopenhauer asks:“What is it of man that strives to exist?” He answers: “Th e ‘I,’ ‘I,’ ‘I.’ ”All existence clamors the same, namely,to be; so that its essence, if nothing else,shall continue. Since all existence is

5 ]



The

Rosicrucian

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September

1947

united in essence, we survive, then, inwhat we become, as natural forces, after so-called death. Na ture has no favorite state. There is no partic ular expression which forever persists. Youare immortal by the fact that you are

and of wh at composes you. Do not expect to be eternally preserved in anyparticular form, as a distinct personor body; such would be contrary to thenecessary motion of Absolute Being.Marcus Aurelius, Roman statesmanand philosopher, said, “Is any man sofoolish as to fear change? All thingsthat once were not, owe their existenceto change. W ha t is more pleasing andmore familiar to nature and the universe than change?” Why fret, then, asto whether the form as we now know it

shall endure?Self-Development

The second essential preparation forthis task of living, this job to be done,is self-development. A manufacturedproduct, such as a refrigerator or anautomobile, is no greater than its designer—his intelligence and the abilityhe puts forth. It is likewise no greaterthan the quality of the materials thatare used in its production. The finished product, then, is representative ofboth, the intelligence of the designer

and the materials which he uses. However, the human is not such a completed product. M an is a shell of potentialities, a reserve of great possibilities. Nothing in or of ma n is static.The life force is continually flowingthrough him. M an’s mind and bodyare plastic. Both are ever capable offurther responses to the impulses oflife, the drives, the urges, the intuitiveimpressions. The extent of our experiences in life and what we derive fromthem depends upon our ability to give

play to our functions, to our faculties.The longer a pendulum, the greater canbe its arc of swing. The more we respond to our potentialities, the greatercan be our development and experiencein life. If perfection is an increaseddevelopment of the attributes of our being, then such perfection lies solelywithin our province. It is up to us.Self-development, as an evolution andrefinement of mind, the understandingof our relation to existence, is a mostimportant task of living.

If orientation and self-developmentare essential to the task of living, thenthe sooner these things are accomplished, the sooner there will be personal self-sufficiency and satisfaction.Power, then, as applied to life, means

speeding up the task of living as justconsidered. This power or accelerationcan be had only through knowledge.

Three Kintls of Knowledge

Knowledge is of three general kinds.The first or substantial knowledge isthe commonest. It is the knowledgethat comes to us through the objectivesenses; it is the ideas arising from seeing, feeling, tasting, smelling and hearing. Th e qualities of the differentsenses confer substance upon all the

external impulses; these manifestations of the Cosmic which we perceive.These senses give our world such substance as color, extension, scent, and sound. Therefore, substantial knowledge is knowledge of the world of formand of reality. This knowledge has nopartic ular distinction. It is not unique.If we can perceive, if we can see orfeel, for example, we cannot escapehaving the ideas which are the consequence of such experiences. These ideasof substance crowd in upon us eachconscious hour. The y command our

attention. W e are compelled to respond to them.

The second kind of knowledge isconceptual knowledge. It is the knowledge of reflection, of cogitation , ofthought. It is the knowledge tha t is theproduct of reason. This second kind ofknowledge uses the ideas of substantialknowledge. Conceptual knowledge consists of the appraisal of the ideas thatarise out of our sense experiences. Itarranges these ideas of our world intothat comprehension, that understand

ing, which we call order. It is conceptual knowledge that gives the world itsvalue to us in relation to actual andimagined needs. Substantial knowledgeis like a man holding out his hand,into which are dropped a number ofobjects. Conceptual knowledge is theequivalent of examining the objects inhis hand to determine their value in relation to himself. Substantial knowledge rises from the forces of nature acting upon our senses. Conceptual

(Continued on Page 292)



Planned Living

By R a y m o n d F r a n k P i p e r

Professor of Philosophy in Syracuse University

U R H U M A N M I N D S pO S-

sess a power at once sowonderful and familiar,so divine and dangerous,that we need sometimesto pause and consider itssignificance for living.That greatest wonder ofthe mind is the idea, the

power to picture things that are nearor far in space and time, the power tocollect knowledge in the “cups of being” called concepts. In mem ory ideas,we may relive a finished, nonexistentpast, and in the ideas of creative imagination we may preview aspects of the“infinitely unfinished” future. Indeed, the basic function of ideas is toprovide dynamic plans for abundantliving.

But there is no road from an ideal(an idea that ought to be) to the realsave through the two gates of the mind:imaginative conception and effectivevolition. Ideas are the growing pointsof existence, the budding places in the

soul where what ought to be is becomingwhat is. Our amazing capacity forfree ideas and free action confer uponus a serious, godlike responsibility; weknow with certainty that we are cobuilders of whatever the new worldshall be.

In those divine moments when weacknowledge that we have a personalshare in world making, we long forclear and solid plans (idea charts) toguide our conduct to a better earth.

The n we appreciate why St. Paul calledmen of vision pilgrims; they are travelers and strangers in a country becausethey have yet to build the homes andcities in which they wish to live. Thepilgrim needs a combination of virtues:the courage of the pioneer and theclear, far vision of the statesman andphilosopher; the technique of the engineer and the passion of the religionist.

Piannetl Living Necessary

Three profound reasons make definite planning necessary for a good society and happy living, (a) W e cannot help having ideas. En tertainin g ideasis so natural and easy for us that wecannot be human without anticipating,without contemplating tomorrow’s foodor next winter’s shelter. To set uppurposes is the most distinctive markof man. Without them we becomebeasts. One of the deepest characte ristics of unspoiled man is to expect tomorrow to be better than today and tomake it so.

After Count Keyserling, the Germantraveler-philosopher, in balmy Ceylon,had made himself a Buddhist for awhile, he testified, “I am not happyprecisely because every wish seems tobe fulfilled, and in fulfilment all longing is neutralized, and without longingthe life that I mean ends.” The philosopher, George A. Wilson, has declared,“Nothing will satisfy us long that doesnot involve some achievement on ourpart. All thinking and valuing looks



The

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1947

towa rd achieving. W e are active aslong as we are alive.”

We do not know the ancient racialroots of this concern for the future.Is it due to man’s age-long experiencewith the daily coming of night and the

longing for the dawn’s clear sunlight?or to the slow growth of plants andanimals? or the dread of long winters?Mankind learned long ago that if lifeis to be more than a mere successionof transient animal sensations, punctuated with terrible hunger and catastrophe, he must plan not only for tomorrow but for distant days.

Free ideas evidently entail greatrisks. Th ey open wide a door tofaith and truth, but also to perilouserrors and cruel superstitions. Ideas

may make or mar us, and, therefore,they call for responsible management.Reinhold Niebuhr asserts that “Sinceit is man’s nature to be emancipatedof the tyra nn y of the immediate presentand to transcend the processes of nature in which he is involved, he cannotexist without having his eyes upon thefuture. The futu re is the symbol of hisfreedom.”

(b) There is a second need for planning. All our purposes concern the increase of the goods of living. Eve ry

normal human being wants to realizecertain values: at least to maintainwhatever he has found to be good, andto add to them if he can.

But one does not become an adultwithout discovering that life’s goods donot miraculously appear with the wishfor them. The attainment of everygood depends upon the fulfilment ofdefinite conditions. Human values are conditioned by laws which must be obeyed , if they are to be attained: follow the laws or lose the goods.

The universe has a marvelous way ofhonoring legitimate wishes and trueideas. Artillerymen think out thechemical and mathematical formulasfor dropping a shell in a certain place;then if their thinking is true, the forcesof nature carry the shell to its expecteddestination . Or suppose I wan t to movea book from a shelf to m y table. I willit and it is done. I ask reality for areasonable favor and it is granted. Theresult is a miracle: for we do not knowhow my idea of transferring this book

passed from my mind into the musclethat moved it. Th e result in fact setaside the physical law of inertia whichhad kept the book in its place. Theuniverse is packed full of opportunities for good, and seems ever-ready to

answer intelligent prayers.In short, we live in a world of or

derly processes. Much of this orderis subject to m an ’s redirection. We believe in the goodness of the SupremeMind, for one reason, because so manyof the laws of reality, bo th physical andspiritual, ever stand ready to cooperatewith an intelligent human controller.But it is evident that we cannot harness nature’s laws to pull forward ourplans until we have a clear idea ofwhere we want to go and skill in hook

ing our ideas onto the right laws.(c) The third need for planning is

that the best goods of life are fruits of arts which require long preparation and training. Heal th and wealth, benevolence and fortitude, beauty and wisdom, and other treasures, depend uponcareful discipline, upon the achievement of one kind of art or another.In brief, the successful planner, thegood human engineer, must know thelaws of nature and also possess the artsof directing them effectively. Living

is a sequence of arts which have to belearned by training and practice, andby m ore training and practice.

I have often wished that I could playthe piano. I can imagine the delightof a pianist who can express his feelings freely on this instru men t. I knowwell the conditions a creative artistmust fulfill to achieve that satisfaction,and I sadly admit that I have not fulfilled the conditions of persistent practice. But from this experience I discover that the problems of life are ofthree kinds: (1) to know what is good,to like the right things; (2) to knowhow to realize chosen goods; and (3) topossess the skill needful for this realization. Th e intellectual knowledge ofthe first two without the third makesone an empty and impractical idealist.

Let us summarize the three reasonsfor asserting that planning is needfulfor a good life, (a) W e possess a divine capacity for anticipating the future through ideas. This capacity

(Continued on Page 293)



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

h e Rose-Croix University and Convention sessions of 1947 have endedhappily, with much satisfaction expressed on allsides. Th e three weeksof RCU were unusuallyactive, harmonious, andeducationally productive.

The University is divided into threecolleges. Professors in the College ofFine and Mystic Arts this year wereJames French of Minneapolis, F. H. In-gersoll of South Bend, Indiana, Earle

Lewis and Frances Vejtasa of San Jose,and Louise Anderson of Junction City,Oregon. In the College of Mundan eand Arcane Science were ProfessorsErwin Watermeyer, Dr. H. Arvis Talley, Jay R. McCullough, and Ralph W.Kerr, all of San Jose. In the College ofHumanities were Dean G ilbert N. Holloway Jr. and Joel Disher. The re weretwo staff assistants: Ralph W. Randallof San Jose, in alchemy, and MildredFrench of Minneapolis, in music.

The Imperator, Supreme Secretary,Grand Master, and the Dean gave special lectures during the course of thesession to all students assembled in theFrancis Bacon Auditorium.

Michael Ellis of San Diego waselected president of the Student Bodyfor the session, and served very capably.Floyd W. Newman of Lincoln, Nebraska, was vice-president, and Sylvia S.Swearer of New York City was secre-tary-trea surer.

Last year’s student president, EdwinA. Falkowski of Milwaukee, was elected president of the RCU Alumni Asso

ciation for the coming year; Paul A.Plenckner of Mount Ranier, Maryland,was chosen as vice-president of thealumni, and Pearl Baldwin of LongBeach, California, as secretary-treas-urer.

Through the generosity of a Frater,who wishes to remain anonymous,there is given each year at the closeof the session the II. Spencer LewisMemorial Award to the student who, inthe opinion of the faculty, has shownthe greatest educational growth and accomplishment during the three weeks.

Th e Aw ard this year was won by SororLily M. Callander of Auckland, NewZealand, who travelled some four thousand miles by air to attend the session!

Miss Callander was profoundly impressed by Fra ter James Frenc h’stechnique of voice instruction. She nowplans to study singing for severalmonths in this country, and then toteach music and voice in her nativeNew Zealand.

Every year the RCU seems better andbetter, with more satisfying educationalresults. We are alre ady planning for theannual session of 1948, to be held during the last two weeks of June and thefirst week of July. If you are an activemember of AMORC, you are invited towrite to the Registrar and obtain information about matriculation in theUniversity, in the form of a carefullyprepared booklet, The Story of Learning.

* * *

Elsewhere in this issue you will reada more detailed report of the 1947Convention. Ne arly one thousand



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members of AMORC registered, making it the largest international conclaveof our membership ever held duringthis cycle of activity.

During the mornings and afternoons

of the four Convention days, therewere convocations in the SupremeTemple, classes in the degree studiesof Rosicrucian philosophy, scientificand mystical demonstrations, lectures,an open forum, and initiations.

The evening sessions in the FrancisBacon Auditorium were dramatic andinspiring, with the opening address ofthe Imperator entitled “Reconstructionof Society,” on Sunday; a beautiful andimpressive Mystical Allegory on Monday; an esoteric demonstration and

experiment by the Imperator on Tuesday; and the banquet on Wednesday,followed by a dance sponsored by theColombes’ Guild. Th ere were manyother activities and features, too numerous to mention here.

We were honored by the presence offive Gra nd Councillors of AMORC:Fratre s James Blaydes of Dallas, Texas;H. C. Blackwell of Chicago; RobertWentworth of Boston; 0. Hughes ofTopeka, Kansas; and Jose A. CalcanoCalcano of Caracas, Venezuela. The

last two gentlemen retired from theGrand Council to assume other dutiesas AMORC staff officials, and theirplaces were filled by the election ofFrater James French of Minneapolis,Minnesota, and Dr. G. A. Pardo ofCaracas, Venezuela. Fr ate r Frenchwill serve the North Central States ofAmerica, while Dr. Pardo will represent the Latin-American countries.

The enormous registration of members severely taxed the facilities of thebuildings and grounds, requiring twosessions of many lectures and demonstrations. The next impo rtant eventon the expansion program of the Order will be the erection of a newSupreme Temple. As our SupremeSecretary explained to the opening session, it is hoped that conditions in thebuilding industry will perm it the breaking of ground for the new Temple in1948, with the laying of the cornerstone tentatively set for next year’sConvention. However, all depends upon materials, prices, and other crucialfactors in construction.

Every Rosicrucian stud ent shouldmake an effort to attend the Rose-CroixUniversity at least once—more times ifpossible—and the annual convention.Both are an inspiration, and fix in

one’s consciousness the full meaning ofRosicrucianism, as well as clarifyingm any subtle points in our mysticalphilosophy.

♦ * *

During each Convention importantdocuments are taken from the archivesof the Order, to be exhibited and ex-

lained to the membership. There areundreds of letters, documents, diplo

mas, official documents of recognition,memorials, and other records of legaland historical importance.

For example, there are numerous authentic documents issued by the F.U.D.O.S.I. (Th e Universa l Federation ofInitiatic Orders and Societies, recognizing the AMORC as the only organization in the W estern world perpetuating and disseminating the traditionalinitiations and secret teachings of theRosicrucian brotherhood. The auth enticity of AMORC is clearly documented,and the historical inquirer sees tangibleevidence of the international connections of the Order, its splendid reputation throughout the world, and its integrity as a genuine Rosicrucian body.

Many of these fascinating documentsare diplomas, letters of recognition, credentials and memorials to Dr. H. Spencer Lewis, first Imperator of AMORC,by mystics, philosophers, and culturalsocieties all over the world. Th ere arealso many of the same type of documents honoring the literary and cultural achievements of Imperator RalphM. Lewis.

Other papers testify to the legal, administrative, and financial integrity ofthe Rosicrucian Order. For example,there is a letter from the Commissionerof Internal Revenue of the UnitedStates, stating that after the usual careful investigation by the government itwas found that the Order operates as astrictly nonprofit educational organization, and therefore unde r the law of ourcountry is entitled to exemption fromthe payment of Federal income tax.This gives the lie to critics and enemiesof the good work of the Organizationwho endeavor to spread stories that the



Order is a commercial proposition or“racket” and that the Imperator orother officers are deriving huge incomesor profits from its activities. Thesedocuments are tangible proof of the in

tegrity, reputation, and authenticity ofAMORC.If you come to the Convention of

1948, you will have an opportunity toview these documents from the archives, and entirely satisfy yourself, ifyou need further convincing, as to thegenuineness and authenticity of thisgreat mystical organization, its esoteric affiliations and hierarchical inspiration.

* * *

THREE MYSTICAL DOCTRINES:In the literature of mysticism one repeatedly encounters three doctrines ortheories of essential impor tance: (1) Emanation , (2) the Ex ile , and (3) the Return.

As explained in the July issue of thiscolumn, from the center of Absolute Being emanates all th at is. The re is aneterna l outpouring from the DivineSource. This inn er spiritual conditionis viewed as the center of a sphericalor cellular universe, lending weight tothe arcane or cellular cosmology.

The Platonic tradition of idealism

and mysticism places strong emphasisupon this theory of emanation. Plotinus, great among the Neo-Platonists,taught tha t the more removed any ma nifestation was from the inward spiritualcenter, the grosser it would be, untilthe grossest and densest sphere of allwould be reached—namely, the earth. Everything apart from the center is inprivation, ne explained, while the earthis a state of pure privation, even ofcomplete evil!

Man belongs in the center but is

exiled upon the circumference! The reare various conceptions of the spiritualexile, but there is agreement that man’sorigin is Divine, and that in an anteriorstate of existence he enjoyed greater spiritual rights and privileges than henow possesses. Man too was emanatedfrom the inner Cosmic immensity, andmay have dwelt originally in a farmore glorious spiritual fo rm than in hispresent limited body.

Man was endowed with free will, thepower of choice, and it was the misuse

or prevarication of his will which ledto his literal and figurative downfall!Collective man willed in opposition toCosmic Law and the Will of God, andthe Karmic result of this error was the

precipitation or materialization of hum anity into physical bodies. Th e self,the soul-personality, as Plato stated,assumed the chains, the incarceration ofthe material body. This is the exile:Man, essentially a Divine Being, a spiritual self, is exiled or materialized in avery gross realm, subject to the attractions, passions, and illusions of matter.

Man intuitively recognizes this deplorable status. He yearns to be free,to escape and overcome his exiled, imprisoned conditions of existence.

There is only one answer to this riddle of life and human destiny: the

Return. Return to what? To nature?To more refined mate rial states? No!It is the final, destined return to God,to the Absolute Being whose creativepower and attributes of Life, Light, andLove constantly emanate from the inner spiritual sun of the Cosmos, givinglife and meaning to all that is.

An y other destiny than the Return toGod is inconceivable to the mystical temperament. W e are on our wayHome, wending our various ways to

complete absorption into the One.Our way of Return encompasses

many cycles of experience, as those ofyou familiar with the doctrines of reincarnation and Karm a well realize. Wecannot throw off all the chains in oneshort life. Salvation in a mystica lsense is not that easy. We mu st incarnate man y, ma ny times upon thisearthly sphere of privation and suffering before wisdom is attained and consciousness is purged of all errors.

With each cycle our consciousness is

extended a little more into the Cosmic;we contact more readily the IdealRealm of Truth, Love, and Beauty.Mastership or adeptship, towards whichwe strive, means a complete extensionof consciousness into the Cosmic, anunlimited divine awareness. The Master is free from the wheel of rebirth andable to assist with the upliftment andspiritualization of mankind. Eventually we shall all reach the status ofmastership, and when all men are thuselevated we shall be prepared for the



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next stage of elevation into the sublimeConsciousness of God.

In these historic conceptions of theReturn is also found the idea of the reintegration of all creatures, and evenof na tur e itself. It is a sort of Cosmicbreathing process, a Divine exhalationfollowed by a stupendous inhalation.“In the End all will come back to theBeginning,” wrote the sage MartinezPasquales in the eighteenth century.God breathed forth all manifestationthrough the power of the Word, theLogos. The Return implies a great inbreathing, when all manifestation willreturn unto the Source.

W ha t will follow then? It is perhaps idle to speculate. The whole process might be repeated, with variations

in accord with the inscrutable wisdomof Omniscience.This mu ch is clear: God is our

Source and our Home, and as we moreand more find Him there wall be littleconcern for future states of being, for tobe One with God is to have and beeverything.

* # *

RALLIES: During the fall, winter,and spring, many of our Lodges andChapters sponsor rallies, to which areinvited all active members of the Or

der. Make a note of these dates, andattend these regional conclaves of Rosi-

crucians if possible: The New YorkCity Lodge rally, on October 12 and13; Hermes Lodge of Los Angeles,same dates; and Benjamin FranklinLodge of Philadelphia, November 15and 16.

New Rosicrucian Chapters have beenorganized in Santa Barbara and SanBernardino, California. Members inthe surrounding areas are invited andurged to contact the respective Masters of Chapters, for information: SantaBarbara: Mr. B. D. Van Buren, 1224Garden Street; San Bernardino: Mr.Charles S. Hefflon, 795 Tenth Street.

* * *

With this issue Temple Echoes beginsits fifth ye ar of publication. It is apleasure to ente r symbolically your

home each month in the pages of thismagazine as your philosophic friendPlatonicus.

The times call for mystical philosophy. Seldom has the world been moredistraught, more in need of Cosmicguidance, spiritual attunement, andesoteric instruction.

So let us humbly continue ourmonthly reunions of thought, ourechoes from the Divine Temple of Self.M ay the lovely fall season prosper youractivities, sensitize all higher faculties,and lead you firmly onward up themystic path of Return unto God.

WHY KNOWLEDGE IS POWER

(Continued from Page 286)

knowledge, on the other hand, is theresult of personal initiative. It de-

Sends upon us. It is min d exerting in-uence on the world it has perceived.

In fact, conceptual knowledge createsour personal world. The world to usis the understanding we have through

conceptual knowledge of our experienceof it. It is conceptual knowledge whichcauses us to establish trades, professions, the state, and political ideolo-gies.

The third kind of knowledge is self- realization. Th is kind of knowledgehas been given many names downthrough the centuries, such as intuitiveknowledge, innate ideas, and knowledge of the soul. It is the h ighestknowledge of all because it is the ideation arising out of the impulses, im

pressions and urges of the soul. It isthis knowledge which engenders moraldiscipline. It helps us to determine therigh t and wrong of conduct. It provides for certain restraints. I t is thisknowledge that keeps the self from being mired by the passions and desires

of the body. It is this knowledge whichinspires love of the Cosmic and createsthe desire to know more about our existence. It is the knowledge which becomes the incentive for humanitarian-ism, which brings abput a display ofcompassion and love of our fellows. Itinspires virtue. In fact, all noble conduct in life, which has been acclaimedby philosophers and poets, is an expression of this third kind of knowledge.This self-realization, however, has oftenbeen perverted by religion. Though it



is the knowledge which has broughtabout religion, the attempt to approachGod and understand Him, religion hasoften, in turn, tried to arrest it andconfine it to certain channels.

This th ird kind of knowledge must hesupreme with each of us. It must holdconceptual knowledge within bounds.It must cause the reason to plan constructively. Toda y, too mu ch stress hasbeen placed upon substantial and conceptua l knowledge alone. I t avails usnothing to be able to see farther, tohear octaves which we have not beenable to discern before, or to be ableto reason how to use such knowledge,if its end or objective brings about adegeneracy of man. A tendency towarda complete disregard of self-realization

results in moral decline and wrong

idealism, to the extent that substantialand conceptual knowledge are corrup ted and misapplied. The full power of knowledge comes only from the useof all these three kinds of knowledge.

The first and highest, we repeat, is self-realization: then comes the conceptual;and finally, the commonest, substantial.

The ideal of the Rose-Croix University, the university of the RosicrucianOrder, is to teach and to encourage thebalance of these three kinds of knowledge. It is realized tha t such knowledge will facilitate the task of livingand bring about its ends sooner. Amotto to remind us of the inter-relationship of these three kinds of knowledge might be: objectively perceive,

men tally conceive, and morally achieve.

PLANNED LIVING

(Continued from Page 288)

thrusts upon us the responsibility of being copartners in the creation of abetter world. This responsibility is increased by the fact that ideas may runwild and destroy as well as build.

(b) All human values grow only under definite conditions. They are likeseeds which remain fruitless until theyencounter soil, rain , and sunshine. Letus recall the lamen t of Thomas G ray inhis “Elegy Written in a CountryChurchyard.” The poet sings of “handsthat the rod of em pire might haveswayed” and of how “chill penury . . .froze the genial current” of many asoul.

(c) The finest goods of life are theproducts of arts which require longtraining and careful execution.

The result of fulfilling these threeprerequis ites is freedom. Freedom is

the essence of happiness, if freedom isadequately conceived. True freedommeans not merely the conquest of obstacles in our pathway, but the masteryof the conditions necessary for realizingour legitimate wishes in this kind ofworld.

Some Practical Sut/f/cstions

The preceding foundation facts entailmany important suggestions for creative living. Indeed, these three principles may be restated as a general for

mula for planned living: (a) build as clear a picture as possible of something ■you want to accomplish, whether it isto take a day, a year, or a lifetime.One excellent way of integrating life asa whole is to concentrate upon someurgent problem in contemporary history which needs solution for humangood, and then make it the business ofyour life to contribute all you can toits solution.

(b) Ascertain as much truth as possible about the laws of reality that condition your goal. Be an aler t disciple ofwhatever masters have had experiencewith you r problem. M aintain a persistent search for relevant wisdom inscience, philosophy, art, religion, anddaily life.

(c) Finally, commit your will to the long training period necessary for gain

ing whatever skill or art is needful forthe attainm ent of you r goal.

The preceding formula for plannedliving may be summarized in manywavs. Here are fou r possibilities:

(a) vivid realization, pertinent truth,appropriate art.

(b) imagination, wisdom, skill.(c) dream, dream, dream; discover,

discover, discover; drill, drill, drill.(d) picture, picture, picture; prove,

prove, prove; practice, practice, practice.



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This formula will work in minor aswell as major problems. Clearly it isindispensable in becoming a first-classfarmer or physician, artist, teacher, orothe r professional. It applies equa llywell in making cakes, writing letters,

building an attractive personality, or insincere benevolence. I t is one of theobvious greats of existence.

In order to gain clarity and couragein ca rrying through a planned life, fouradditional maxims are valuable: (a)Perfec tion is a direction of endlessgrowth rather than a finished and finalstate of being. In “Sweetness andLight,” Mathew Arnold declares, “Nota having and a resting, but a growingand a becoming, is the character of perfection as culture conceives it,” Des

tiny in practice means, as W. E. Hocking has suggested, the direction of one’snext step.

Then happiness comes in the process

of attainment as well as in the achievem ent of ou r goal. Th e poet, A. E.Johnson, has said, “God may bethou ght of as the view we get climbing.He is that joy and suffering and fellowship which arrive to us in the going

toward Him.”It is by solving many particular

problems along the way that gradually we come to grasp the big questionof life’s meaning. Meanwhile we donot postpone delight to the time of consummation, but find daily joy in doingwell the next step along the path ofexpanding life.

(b) A well-planne d life presupposesa knowledge of the major human values that are possible of attainment. Theabbreviated table that follows seems to

include a place for all of the goods oflife, except the one basic good, thefoundation of all the rest: personal existence—life and self-consciousness:

The Basic Values of WAfe

A. Ut i l i t a r i a n va l ue s (ma t e r i a l we l fa re ) :

1. Health: of body and mind.

2. We alth: economic values.

3. Work values: a satisfy ing trade or profession.

B. Social values:

4. Love: friendship , social graces, etc.

5. Justice: social security , peace, fair laws.

6. Cooperation: skill in social adjustments .

C. Cul tura l va lues :

7. Wisdom.

8. Beauty.

9. Recreational values: play , sports, hobbies, etc.

10. Goodness or charac ter values: essential habit s, virtues, and maimers.

D. Ph i l osoph i c o r t o t a l val ue s:

11. Personal existence: life and self-consciousness.

12. Integration or unity of personality (this un ity is promoted by the next fo ur ).

13. Self-realization through education.

14. Holiness, or wholeness: all religious values.

15. For titude or hardihood: capacity to take and profit by the evils of existence.

16. Freedom and self-reliance, including all preceding skills.

17. Adventure.



From this list of values a definitionof happiness may be derived; namely,happiness consists in the realization andenjoyment, in satisfying measure, of allof the chief types of hum an good. Wh en

freedom is defined as above, it becomespractically synonymous with happiness, and the final factor of adventuremakes a place for all the delights offresh discovery and for the unpredictable goods of the future.

(c) One of the philosophical values inthe preceding table is of special significance in planned living; namely, fortitude. For every good in this list thereis an opposite evil; so that one couldreadily construct a parallel table of theseventeen kinds of human suffering.

Now since one’s life may be upset byencountering unexpected and perplexing evils, a good plan for living mustinclude a theory and technique for dealing with whatever suffering may overtake us.

All evils fall into two classes: (1)curable ones, evils that can be overcomeby science, religion, and other controlsof intelligence; (2) incurable, inevitable evils. The latter constitute the moreformidable kind, and to face them withequilibrium and victory requires the attainment of a quality or virtue which I

have called fortitu de . Th e foundationfor such a fortitude is the resolute acceptance of the proposition that for asane and courageous man every inevitable evil can be turned into a stepping-stone to a new or higher good. Evilis transition to good. If one has notalready gained this conviction, the besttime to take possession of it is now.

The compacted words of six wisemen may help us to establish firmlyour belief in the preceding theory ofevil. George A. Wilson: “W e mu st re

gard all evil as a promise and potencyof good; the good of evil is the preventing and overcoming of it. Its meaning is what it can yield of future good.”Max Dessoir: “in the suffering of themother, man is bom, and he is rebornin his own suffering .” George Boas:“One does not know oneself without astruggle. In the mas tery of whatsoever

V

opponent one chooses one sees what oneis good for.” Saigo Nanshu: “The wayis hard to follow and is full of obstacles.He who would overcome difficultiesshould practice and rejoice in them. Fie

who does not follow the way in dailyevents cannot meet the crisis.” MauriceMaeterlinck: “The loftiest reasons forsorrow must be on the eve of becomingreasons for gladness and joy.” HoraceHolley: “Cosmically, pain is the plowthat cultivates the neglected earth ofconsciousness. Pa in opens the earthof consciousness that the divine seedmay be fertilized by the water of life.”

(d) Belief in the rea lity of successivelevels of spiritual attainment calls forcreative fa ith, “where faith means asublime ven ture of the enlightenedimagination beyond the realms of theobvious.” W. E. Hocking declares tha t,“Faith is the loyal determination andresolve which sees the world as it is capable of becoming and commits itsfortunes to the effort to make real whatit thu s sees.” This proposition will betrue also if one reads it again and substitutes oneself for world.

M any facts support the belief in levels of spiritual life. W e marvel at theimmense distance m an has traveledfrom the amoeba. We know how

greatly our own minds have expandedsince infancy. We know of nothing inthe structure of our consciousness toprevent immeasurably more experience. We listen with wonder to thewords of masters who have traveled fa rbeyond our own valleys. By dwellingwith the best truth we know and byassociating with the finest minds ofhistory, we feel ourselves growing inlight and power to create good.

Thus man y achievements of theknown-past wa rran t us in extending

our hope and faith into the union future. “Faith is the continuation ofreason.” Plann ed living needs creative faith, which means that dynamicblend of clear vision, trust in reality,and aggressive, artful venture by whichthe human self initiates the conditionswhich are favorable to an expandingand abundant life.

V V

The hum an consciousness “is the organ izer of the universe.” Th at aspect ofBeing which is comprehensible to the mind appears as order.—Validivar.



Illusions of the Senses B y R a l p h M. L e w i s , F. R. C.

Reprinted by request , f rom the February, 1946, issue of The Ros icrucian Forum, a

pr ivate magazine circulating only among members of the Rosicrucian Order (AMORC).

e r h a p s one of the mostdifficult tasks is to convince people of the fallibility of their senses. Ifa person appears to havenormal eyesight, and nodeficiency in any of hisreceptor senses, he is usually confident that the

world is as he perceives it. As Locke,the English philosopher, pointed out,in his famous essay on the human understanding, most men believe thattheir senses mirror the external world.They are convinced that things quiteclosely resemble the ideas which theyhave of them.

Our consciousness of the physical existence of our bodies and of externalobjects is a grand illusion. The application of reason and analysis to muchof what we believe and say tha t weknow would excoriate this belief andknowledge of its existence to us. Thereare m any self-deceptions which br ing tous, for certain intervals of time, conso

lation, peace of mind, and a false senseof security. Perhaps it is jus t as wellthat many persons are not as rationaland as analytical about their experiences as the y could be. If they were,then one by one they would lose thosethings, those beliefs and thoughts,

The which have brought them a certain Rosicrucian comfort dur ing the years. The small Dig est child finds ecstasy in the expectation

® that Santa Claus is going to visit himSeptember fr0m out a mythical land and shower1947 him with gifts. The older boy or girl

is made to find a certain satisfaction inthe statement that the stork delivers hisnewborn sister or brother. M any adultsfind deep satisfaction in the anthropomorphic concept of God, picturing himas a benign elderly gentleman with along flowing beard, who arbitrarily decides the events of each person’s life.

The problem is whether to disabusesuch minds with knowledge or to allowthem the bliss of ignorance. There isalways the danger that the shock ofreality may make them skeptical of allobservation and make life a bitter ordeal. On the other han d, an intelligentparent will eventually inform the childthat Santa Claus doesn’t exist and thatthe stork did not bring his baby sister.The tactful method, and the proper one,is to make the person happy in thesubstitution of the new knowledge. Hemu st be made to realize that it is for hisown benefit ultimately to know thetruth. For analogy, we might walkblindfolded for a considerable distancein order to be spared many unpleasant

sights. However, it would not be advisable to advocate such enforced blindnessindefinitely, because the very sight thatmight see unpleasant things could alsohelp us avoid serious pitfalls th at wouldprove to be painful.

Philosophically, it can be sustainedthat all our conceptions of the actualityof the external world are but illusions.Nothing is as we conceive it to be, matter, space, life and the like. Yet wecannot become like Pyrrho, the skepticof old, of whom it is said that he had



so little faith in what he perceived thathe refused to leave the roadside whena vehicle approached and, consequently, was injured. We know fundamentally our senses create within the

mind m any ideas which we have. Theyintercept external stimuli and presentthem to the consciousness in the nature of certain sensations which weinterpret in a specific man ner. Weknow psychologically that spatial relations, for example, the nearness, farness, smallness, and largeness of ob

jects, depend upon several factors suchas direction, extent or size of the stimulating object, and the distance or depthof the stimulus. The three dimensionsare veiy fundamentally related to thestructure of the eye itself. W ha t we

can and should do, therefore, is to accept these illusions as natural, as necessary to our welfare. Th ey arise directly out of our organic structure. Wecannot annihilate our senses and stilllive in a phys ical world. However,when it is known that we compoundour illusions by wrong interpretationsor by confusion of the normal sensations, we should then correct such errors. The purpose of the following is,therefore, to acquaint you with a number of common illusions, and by this

means we hope to have you questionevery empirical experience before adding it to your category of dependableknowledge.

First, it is appropriate to distinguishbetween illusion, delusion, and hallucination. Delusion refers to false judgme nt and error in belief. Likewise,illusions must not be confused withhallucinations. The latte r refer to theapparent perception of something whenthere is no corresponding organic stimulus. Perhaps the commonest form of

illusions are optical ones. These illusions frequently occur in geometric patterns. Th ey are expressed in errors oflength, area, direction, and curvature.These illusions are due to false perception of the patterns of lines. Th ey occur because we attempt to reconcileparts of a figure to the whole figure orpattern, and thereby visually distort thepart. Contrast illusion offers an example. The person standing between twotall people looks shorter than he is. We

offer the following illustration . StudyA and B below.

A

B

Is the dotted line longer in A than inB? Measure it. It appears longer in Bonly because of the contrast of theshorter continuous heavy lines.

There are theories which have beenoffered as an explanation of how we

are confused in our visual perceptions.The first of these theories which wreshall consider is called eye movement. It is generally assumed that the impression of length is gained by moving theeye along the object so as to followfrom one end to the other. The verticalmovement of the eye as it looks upwardat a vertical line requires considerableeffort. The vertical line will consequently seem longer than a horizontalline of equal length. Again, if the outward ends of a line attract the eye,that is, cause the movement to exceed

the length of the unaltered line, thelatter (A) will seem longer because theeye has included the ends with the center. Conversely, if the ends of theline turn inward, the movement of theeye is confined between the two innerextremes and the whole w'ill seem shorter (B). Note the illustrations below.

(B)

The illustrations above C show illusions caused by changing the directionof the oblique lines passing throughhorizontal lines. It will be noted that,although the lines are horizontal, theyseem to turn upward or bend downward. (See following page.)



The

Rosicrucian

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September

1947

/ / / / / / / / / / / / / / / / /

\\\\\\ \\\ \\\\\\\\ / / / / / / / / / / / / / / / / /

\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ c

The lines of the arcs drawn beloware identical in length, but it appearsthat the upper arc is smaller, becauseits shorter line is immediately abovethe longer line of the lower arc.

Still another theory of illusion isknown as perspective theory. A linedrawing suggests objects in three dimensions, length, breadth, and depth.Some lines may be of equal lengthbut, if they are used in the drawing tosuggest perspective, they may seem tobe either longer or foreshortened. For

example, study the illustration below.All lines are equal. Th e one suggesting depth, however, appears longer.

The confusion theory. It becomes

very difficult to judge the lines and angles of a figure, because the observer isengrossed in the appearance of the figure as a whole. He looks upon the figure as a unit. He finds it difficult torid himself of the total impression thatcarries over from an observation of thewhole figure. These impressions whichare brought over are added to the oneshe has of the line which he imagines heis judging singly. Consequently, thereis the illusion that the single line islonger tha n it actually is. This princi

ple is illus trated below. Th e two dottedlines in Figures A and B are of thesame length. It will be observed, however, that the dotted line in Figure Bseems to be of greater length.

A

0 — 0B

Habits, of course, contribute greatlyto many illusions we experience. Withcontinual reading, for example, we react to the stimulus of the word patterns

instead of to single words. We reada whole line at a time, not for its component words, but for its meaning.Consequently, a sentence may oftenhave errors of spelling or other typographical mistakes which we do not seeat all. Th e stimulus of the single wordis lacking. A proofreader follows adifferent reading arrange ment. Hereads for words instead of ideas andyet it is difficult for him to break awayentirely from the stumulus of patternsof thought. In other words, he some

times continues to grasp whole sentences for their meaning and does notsee misspelled words or errors in punctuation.

Another optical illusion is thatknown technically as phi-phenomenon . We know, of course, that motion pictures are not constantly in motionthough the y seem so to the eye. Thereare intervals of a fraction of a secondwhen the motion picture screen is absolutely black. Th e projector throwson the screen a series of still photo

graphs. These are interrupted by theshutter of the projector causing intervals of darkness. W e are not consciousof the darkness, and the alternation between it and the still photographscauses the illusion that the pictures aremoving. Th e consciousness retains forthe fraction of a second the image thatis held on the retina of the eye andthen the picture is followed, after thedark interval, by ano ther picture. T heyare so united in the mind as to createthe illusion of constant motion. Tests



of this phi-phenomenon or the illusionof motion have been made with thefollowing illustration:

A

B C

Illustrations A and B are flashed onand off rapid ly on the screen. If thereis a fairly long interval between thetwo flashes, as 150 milliseconds (thousandths of a second), lines A and Bseem separated, as shown above. If theflashes are cut to 20 milliseconds, thelines seem to form a right angle, that

is, lines A and B are united. If theinterval is 60-90 milliseconds, then, tothe sense of sight, A appears actuallyto move over to join B, as shown inIllustration C.

The olfactory sense is also subject toillusion. The examples to follow, however, are due to suggestion as well. Oursusceptibility to suggestion is principally dependent upon the faculty of imagination. An active imagination willcombine simple ideas readily to formnew and complex ones. The syncrasyof the imagination is not always voluntary. Often we do not realize wh at isoccurring and the suggestion may,therefore, be quite misleading at times.For example, a test was made by having several persons smell, successively,three strong odors, nam ely, peppermint,wintergreen, and ethyl alcohol. Thenthe subjects were given ten bottles tosmell, having been told that they had adelicate scent of two of the three odors.The subjects were requested to namethe scents smelled. As a m atter of fact,none of the bottles had any of the three

odors. Yet the majo rity of the personsprofessed to have smelled one or moreof them.

Illusions of the tactile sense are easily accomplished with the aid of suggestion. A subject’s hands are placedin a bowl of liquid which contains electrodes. A cur rent starts through theprimary coil and then slowly the sec-

V

ond coil is pulled up until the subjectfeels a very definite shock. Next thesubject is told that he is going to betested for his sensitivity to electricshock; that is, it is going to be de

termined how slight an electric currenthe will be able to feel. Fie is requestedto immediately announce the slighteststimulus from the electrodes. At thistime, unbeknown to the subject, thecurrent is switched off from the primar y coil. W hen the secondary coil isslowly pulled, the subject will exclaimthat he feels the current which in reality does not exist.

Imagination is extremely useful inour living for it extends the possibilities of all that we perceive, by suggest

ing new forms into which it may be assembled. Without imagination, wewould be bound strictly by the immediate qualities which things p resent to oursenses. However, we must also realizethat imagination, not directed by reason, becomes fa ncy , as has been wellstated in our Rosicrucian monographs.It can, under such circumstances, become harmful because of the illusionswhich arise from it. Take you r fountain pen and shake a drop of ink fromit, so that it falls from the height ofa few inches onto a white sheet of paper. As you look at the ink spot, itsform will immediately suggest to yourimagination several designs. It willseem to resemble m any different things.If you did not exercise reason, youmight think that the ink spot is otherthan w hat it is. On the other hand,if, after several attempts, an ink spotdoes not suggest something to you byits design, your imagination is lackingand it follows that your creative ability is constricted. There is an old adage to the effect that there is none so

blind as he who will not see. Seeingwith the mind, however, is equally important as seeing with the eyes. U nless we exercise our inner perceptionsand psychic faculties, as we are encouraged to do by our Rosicrucianteachings, our eyes and the ir fellowsense organs may lead us far astray inlife.

V V

Men who are devoid of the power of spiritual perception are unable to recognizeanything that cannot be seen externally.—Paracelsus.



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September

1947

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spir i tually advanced members and workers of theRosicrucian fraternity . It is the focal point of Cosmic radiations and tho ugh twaves f rom which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside whe n m any thousandsof minds are a ttuned with the Cathedral of the Soul, and others a ttuning withthe Cath edral 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 mem bers. Th e book called “Libe r 777” describes the periodsfor various contacts w ith the Ca thedral. 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. (P lease s ta te whether me mb er or no t— th is is impor tan t . )

SOURCE OF STRENGTH

Be more ready to acknowledge a bene fit than to revenge an in jury .

—Unto Thee I Grant

the word of someone else before making even simple decisions or movements. Such independence is an indication of strength—strength of character and strength of mind, which, inturn, shows that man has utilized his

God-given rights and powers.From such philosophy some havegained the impression that to be dependent upon others is a sign of weakness; however, both independence anddependence are relative terms. It seemsimpossible to conceive of anyone whomight be entirely independent of hisenvironment, or completely dependentupon it. It would be hard for us toanalyze the benefits that we gain fromothers. Every meal we eat, every activity of the day is dependent upon the

o s t m e n are proud of anydegree of independencethey attain. Wh ether itbe economic, social, orintellectual, it is withpride that an individual

points to the degree of independence which he isenjoying. Such a state

is upheld to the young as being desirable.

M an should learn to stand on his owntwo feet, to face the problems of dailyliving based upon his own ability todeal with them. Such idealism is mostworthy, and surely a group or a nationof people with such a philosophy areexercising a better form of mental hygiene than those who would wait for



labor, intelligence, and plan ning ofmany people not even know n to us. Itis theoretically true that certain individuals have been able to retire to undeveloped land and literally tear their

existence from it. However, in practiceit is seldom done, and even much moreseldom done from volun tary choice.

That we depend upon various sourcesof supply, including the labor of others, for food, comfort, and luxuries isno t a sign of weakness. It is, in asense, an intelligent extension of thevery philosophy of independence. Manhas learned that if he is to be independent in some respects, he must yieldsome of that same independence to others. It would be ridiculous for a specialist in one line to do the detail thatcould be done by the specialist in another line. M an must then learn thatto acknowledge dependence upon hisfellow beings is not being weak butrath er being intelligent. W hat wemight call a modem sin is the development of an idea of independence to thepoint of being critical of everythingthat interferes with our independenceby failing to acknowledge the benefitsthat come from others. Some peoplefind it very difficult to admit that theyrely on a source outside themselves for

anything. Independence to them hasbecome a God, they are proud of theirstrength in controlling others and themselves. However, they must realize thatthe very condition which they seek is initself dependent upon the will of God,the existence of life itself, and of allother living things and m any inanimatethings about them.

We all rise to our own defense whenour ways are interfered with. W e havea somewhat primitive instinct in us thatcauses us to wish immediately to resist

a real or imagined injury. If anyone in any way impedes our action, interferes with our lives, or sets himselfup as being more independent than we,we are ready to resist. Therefore, whennations together take a revengeful at

titude, wars and human calamities result.

Our quotation admonishes us that weshould be more ready to acknowledge abenefit than to revenge an injury. In

one sense this statement is merely a restatemen t of the philosophy of theGolden Rule. W ithin the philosophyexpressed in these quotations we findan acknowledgment of the fact that lifeis not an independent, separate entity.There is an expression existingthroughout the whole universe of whichwe are only one segment of manifestation. Our egos, tha t is, our very innerselves, in which we think and live, arevery important to us, but the spark oflife, the divine essence of soul thatcauses the ego to be, is only one smallpart of the totality of this expression.Therefore, if we are a part of life, apart of the intuitive manifestation ofthe universe, we must realize that justas leaves on a limb, we are dependentfor support upon that with which weare associated.

To repeat what has been said before,independence and individualism is amost wo rthy philosophy. It is an idealtow ard which wre should aspire andshow our God-given right to expressthis segment of life which has been

given to us to use for a period of time.We must also infuse such philosophywith the principle that strength comesfrom without as well as from within;we must acknowledge our debts, andrealize that certain dependence uponothers is contributing to our own development and is, after all, a part of aunified scheme and not a sign of individual weakness. W e are dependentupon our physical body for the veryexpression of life itself. Sure ly, the refore, it is not a sign of human weak

ness to admit some dependence uponother expressions of life, and the acknowledgment that man will progressto his greatest heights in social relationships rather than in individualism,which would shut out all else but self.

SUPREME TEMPLE CONVOCATIONSConvocations in the Suprem e Tem ple will resume on Tuesday, September 23. These

sessions are open to a ll Gran d Lodge membe rs; the y are welcome to a ttend wh etherthey l ive in the vicinity of San Jose or come as visi tors passing throug h the c ity. Theseconvocations begin prom ptly a t 7:30 p.m . every Tu esday throug h the fa ll, winter , andspring months, with the exception of the Christmas Holiday week.



AMORC 1947 Convention

The

Rosicrucian

Digest

September

1947

By T h e C o n v e n t io n S e c r e t a r y

i l i n g u a l , international,busy! These words describe the first postwarInternational Conventionof the Rosicrucian Order,AMORC, held at Rosicrucian Park, San Jose,California, July 6 to 9.Nine hundred and fifty-

two members of the Order poured intoSan Jose for the first time since 1944.In the previous two years, the annualConvention had been cancelled, reluctantly, because of the abnormal housing

problem throughout the Pacific Coastarea.

As the delegates stood in line to register on Sunday, the first day, one couldsense a general feeling of anticipationand curiosity. Many were happy that aConvention was again made possible.People were gathering before the portals of Francis Bacon Auditorium,greeting friends they had not seen for

ears, making new friends—all mem-ers of the ancient order, Rosae Crucis.

Fresh and gay in the California sunshine, Rosicrucian Park began to claimits crowd of visitors, billeted in the localhotels, auto courts, and in privatehomes in San Jose and near-by cities.Using banners and placards, the City ofSan Jose welcomed the traditional pilgrimage of Rosicrucians. While mostof the delegates had arrived by Sundayevening, still more continued to arrivethroughout the three days of the Convention. M any had arranged their vacations to include this event, some having saved and planned months in ad

vance. Almost entirely absent this yearwere the uniforms of service men andwomen. However, observing the arrivals, one was made conscious of manySpanish-speaking members. People ofevery race, color, and nationality wereenjoying the ch arm of the G rand Lodgeof the Order for N orth and SouthAmerica.

The gavel of the temporary chairman, Frater Herbert C. Blackwell,Grand Councilor for the Great LakesArea, brought the Convention to order.He then introduced the Imperator,

Ralph M. Lewis, who welcomed themembers assembled in the packed auditorium. He addressed them on the sub

jec t, “Reconstruction of Society .” Hepointed out the necessity of emulatingCosmic activity within ourselves, anawarned his audience of the dangers ofreligious intolerance, racial intolerance,and an over -free press. He concludedhis remarks by an earnest appeal forthe expansion of consciousness so that aworld worthy of our gifts from the Cosmic may be constructed.

Vancouver Honored

By unanimous vote, Frater A. Monroe McLean, Master of the VancouverLodge in British Columbia, was chosenPerm anen t Chairman. This was thefirst time that a chairman had been selected from outside the United States.Lie appointed as sergeant-at-armsJames M. Blaydes, Ground Councilor ofthe Southern States district. As Chairman, Frater McLean presented foradoption the rules that would govern



the functions and proceedings of theConvention. These rules included theorganizing of two special committees tobecome active the following day: a Resolutions and Adjustment Committee,

and an Adm inistration and WelfareCommittee.Chairman McLean then introduced

Frater Cecil A. Poole, Supreme Secretary, who greeted the delegates andexplained in detail the reasons for thedelay in the construction of the new Supreme Temple. For many months,members had been contributing to anew Temple to replace the presentTemple, now much too small for eventhe members on the Pacific Coast. Heshowed that the officers of the Supreme

Grand Lodge had carefully investigatedbuilding conditions and had resolved todelay construction because of the excessively high prices of materials andlabor for so large a project. (Later, during the Convention, this ma tter was investigated in committee; and the latterbodies reported their entire approval tothe decision of the officers and enthusiastically agreed that they had exercisedgood judgment.)

International Greetings

The Supreme Secretary then read

excerpts from greetings sent to the Convention from m any foreign jurisdictions, lodges, chapters, and officers, including the jurisdictions of The Netherlands, of Poland, Sweden, Den mark andNorw ay; the Grand Lodge of the N etherlands East Indies in Java; the Chapters in Buenos Aires, Argentina; Sydney and Melbourne, A ustralia; andgreetings from Frater Emanuel Cihlarof Vienna, Austria, Mile. Jeanne Gues-don, Secretary of the Rose Croix inFrance, and Frater Raymund Andrea,

Grand Master of the Jurisdiction ofGrea t Britain. Somehow one felt thevery heartbeats of these membersabroad; one knew that, although havingcome through a most trying period intheir lives, they were still alert to theideals and activities of the Order. Thisfeeling of kinship was emphasized laterthat evening during the showing of thecolor motion picture, The Sacred Heritage—pictures taken by the Imperatorlast summer during his trip to severalEuropean countries and England. Theaudience was thrilled to see prominent

personalities and localities significant tothe history and progress of the Order.The Sacred Heritage of true and authentic Rosicrucianism was shown, represented by the men and women of the

Order in Belgium, France, England,and America—individuals firm in purpose, who have guarded and madestrong the ties of the Order. Therewere Mile. Jeanne Guesdon, Grand Secretary for the Order in France, JeanMallinger, Chancellor of the F.U.D.O.S.I. (the federation of authentic arcaneorders), Jan Coops, Grand Master ofthe Netherlands Jurisdiction: Grey’sInn, the home and rendezvous of SirFrancis Bacon, with the catalpa tree inits courtyard; the home of the great al

chemist-mystic, Cagliostro, an d othermystical sites.

Inspection of Inner Workings

On Monday the two special committees were formed, voluntarily, a maximum of twenty delegates composingeach. Members from widely separatedcities and towns signed the forms thatwere posted upon the bulletin board,thus affiliating with the committee oftheir choice. Each yea r, these committees serve the entire membership ofAMORC by providing an opportunity

for a better understanding of the administration. For example, the Adm inistration and Welfare Committee examined the procedures of the variousdepartments, analyzed the functionsand duties of the departments, examined in detail the method by which themem bers’ dues are recorded and handled through the Financial, Bookkeeping, and Recording Departments. Theyexamined and subsequently reported onthe financial status of the organization.Some committee members reported on

the handling of supplies and propaganda; still others examined the documents and charters of authenticitywhich had been given to AMORCthrough the late Imperator, Dr. PI.Spencer Lewis, and to the present Imperator, Ralph M. Lewis.

In two different ways, visiting members obtained closer knowledge of theinner workings of AMORC—throughserving on the committees and throughtours of the buildings in RosicrucianPark. Conducted tours enabled the visitors to see the Order in operation.



The

Rosicrucian

Digest

September

1947

They saw the mailbags—bags full ofmonographs, correspondence from theDepartment of Instruction and the officers of the Order, parcels of literature,packages of Rosicrucian books, boxes ofmembership supplies—all being shippedto every pa rt of the globe. It w as notunusual to see a box of supplies addressed to an AMORC lecturer in Australia, or a member in the Barbados;a parcel of literature to a member inIndia; books destined for a chapter inPretoria, South Africa; a laboratory setto a member in Alaska, and so on.

In the Assembly Room, the visitorswere shown how their monographs areprepared and enclosed in envelopes. Inthe Reading Mail Department, theyobserved specially trained member-em-ployees reading the incoming mail—correspondence in several languages.

Shown through the Latin-AmericanDepartment the visitors saw a busycrew of Spanish-speaking employeestaking care of the reports and correspondence from members in SouthAmerica, Central America, as well asfrom Spanish-speaking members in theUnited States; they observed the efficient dictaphones in operation, a time-saving addition in every AMORC department. The y were led past therooms used by the Imperator and hissecretaries, where multitudinous a dministrative matters are taken care of, aswell as inter-jurisdictional duties, correspondence relative to the welfare andoperation of the Order, and correspondence from the more advanced students.Up the corridor, they were shown theStatistical Department where a mod-ernly trained personnel attend to suchmatters as changes of addresses andFORUM subscriptions, and where special lectures are handled in an orderly

manner. Up another hall, they observed the glass-enclosed StenographicDep artment where train ed employeeswere transcribing letters previouslydictated by the staff of the Departmentof Instruction. A typical remark madeby the visitors as they returned to thedoor was: “I never realized that somuch work and so many people werenecessary to bring my monographs tome each week, and on the same day ofthe week!”

Special Activities

On Monday and Tuesday mornings,special sessions were held in the Supreme Temple. Three sessions weregiven each morning to accommodate the

visitors. These gatherings were presided over by a Grand Lodge officerand a full ritualistic staff. M any ofthose attending had never seen a ritualconducted in the Gran d Lodge.

Special classes were held each morning for the students in the various degrees. Mak ing history were the special classes conducted in the Spanishlanguage. Wh ile addresses had beengiven in that language in past years,

et no such carefully planned sessionsad ever been held. As in the English

classes, these lectures were followed by

open discussion periods. On the pagesof the elaborate Convention program,Spanish-speaking members were welcomed in their own language. Alsohostesses were provided who spokeSpanish. As an entirely new feature,a complete degree ritual was conductedin the Spanish language by trained ritualistic officers. Never before had sucha feature been presented in the Su-

reme Temple. Th e enthusiasm of oureloved members from countries to the

south was ve ry evident. One was made

conscious of the efficiency and thoroughness of the Latin-American Departmentunder the guidance of Frater Calcanoof Caracas, Venezuela. Thro ughout theConvention, those who spoke Spanishenjoyed interviews with Frater Calcanoand his staff, as well as with English-speaking members.

In spite of the brevity of the Convention period, numerous scientific demonstrations were given in the Sciencebuilding under the guidance of FraterErwin Watermey er, Director of theAMORC Technical Departm ent. Themembers were given the opportunity oftesting man y of the teachings of the Order, including the nature of the humanaura and its properties. These demonstrations were faithfully repeated eachafternoon so that many members couldparticipate.

Likewise, demonstrations were givenin the Rosicrucian Planetarium by Director Rodman Clayson. The variousscientific exhibits were shown, including the uranisp here and the seismo-



gjaph. At each performance, the visitors enjoyed a lecture and demonstration in the “Theate r of the Sky.” Between events, members relaxed on thegrounds. Th ey wandered about, some

times pausing in the Amenhotep Shrineto gaze reverently upon the memorialto the late Imperator, Dr. H. SpencerLewis. At noon, a loudspeaker pouredforth pleasant music over the grounds.Music lovers enjoyed several concertperiods, generally given as preludes tothe evening sessions when the AMORCOrchestra and talented visitors and localartists gave freely of their gifts, FraterHarvey Miles having labored long forthe success of the music program. Thecultural activities of th e Order werefurther emphasized in a lecture givenby the Curator of the Egyptian Museum, Frater Jay R. McCullough, on“The Ancient Mystery Schools.” Manymembers took advantage of their opportunity to stroll through the galleries ofthe Museum, the largest collection ofEgyptian and Babylonian antiquitieswest of Chicago.

Lecturers Present

Frater Harold Hershenow, a memberof our International Lecture Board, addressed the Convention on Monday aft

ernoon on the subject: “The Secret Cycles of Life,” showing how a knowledgeof the various cycles could help one tomaster the conditions of one’s environment and so serve to raise the innerconsciousness. Fr ate r Gilbert Holloway, another member of the LectureBoard, was also present, having recen tlyconducted a lecture campaign in NewYork State and having served as Deanof the Rose-Croix University. The summer sessions of the University are held

ju st prior to th e Conventions. Thisyear’s students were particularly enthusiastic about the courses offered.Students from New Zealand, SouthAmerica, the Netherlands West Indies, Canada, and England were presentin addition to many from America, totake advantage of the Rosicrucianmethods of teaching philosophy, biology, the arts, chemistry, alchemy, andmystical literature.

On Tuesday afternoon, representatives from the San Jose Chamber ofCommerce addressed the Convention,welcoming Rosicrucians to Santa Clara

Valley and the City of San Jose. As aspecial memento of this fruitful valley,they presented a box of beautiful driedprunes to the two members coming thelongest distance to the Convention—

Soror Lily M. Callender of Auckland,New Zealand, and Frater G. A. Pardoof Caracas, Venezuela. Dr. Pardo interpreted for the benefit of the Spanishspeaking members who were present.

The Aesthetic ami the Practical

On Monday evening a mystical allegory was presented which dramatized anumber of traditional, philosophic principles, and appealed to the emotions andaesthetic tastes of the audience, as wellas to their rational nature. Thisthought-provoking and artistic allegory,

produced under the guidance of FraterWatermeyer, with a cast consisting oflocal AMORC employees, was an entiresuccess, the staging, music, and pantomime being highly appreciated by theaudience.

A n open forum session, presided overby F rater Holloway, was held on Tuesday afternoon. At this time, discussionwas centered around the theme: “Rosicrucian Principles and Daily Living.”

It is impossible to relate all of theConvention activities within this space.

One felt that every opportunity hadbeen given the visitors to ask questions,compare notes, enjoy themselves, andobtain instruction and inspiration during a very short period of time. Thereports of the Committees during theWednesday afternoon business sessionshowed the ir complete confidence in thegood judgment of the Board of Directors and the administrative heads of theorganization. Ideas were presented forthe improvement of future conventions,which will receive the careful consideration of the Supreme Grand Lodge.

On account of curtailed time, Tuesday evening was devoted to the Imper-ator’s lecture and mystical demonstration, a traditiona l evening. Afte r anaddress on the nature of Cosmic Consciousness and the consciousness ofman, the Imperator gave a revealingexperiment-demonstration. Resourceful in his analogies, he made clear aninspired concept of the Cosmic world,showing, too, that each individual hasinwardly advanced to a certain plane ofconsciousness. He showed that the real



on the screen. You may never haveseen one of the moths in your neighborhood before; but now, drawn by thescent of the female, they have appeared as if by magic. He nri Fabre,

experimenting with peacock moths,found that the male moths can detectthe female’s subtle scent, which ourhuman nostrils cannot detect at aninch, from a distance of a full mile. Ina final triumph of olfactory genius,many male moths can tell by scent,whether or not a given female has beenpreviously mated.

How good a hum an thermometer areyou? The chances are that the temperature of your surroundings has to varyseveral degrees before you notice achange. But in many wild creatures

the temperature-sense is incrediblykeen. Scientists at the American Museum of Natural History made tests onsnakes of the “pit viper” group, whichincludes copperheads and rattlers, andwhich derives its name from the littleindentations or pits in the reptiles’facial structure. These pits are theorgans by which the snakes sense temperature.

In a series of experiments, using twosuspended light bulbs which were identical except that one was slightly warm

er than the other—snakes wili alwaysstrike at the warmer of two availabletargets—the investigators progressivelylessened the degree of heat-differencebetween the two bulbs. They foundthat the snakes would still strike at thewarmer of the two swinging bulbsrather than the cooler one when thetemperature-difference between themhad been narrowed to less than two- tenths of one degree centigrade. Incredulous, the scientists undertookfurther experiments, using the warmbodies of dead mice. Th e snakes having been blindfolded and their nostrilsplugged, they were tested to see howwell they could detect the mouse-bodies

ju st by th eir radiation of heat. Thesnakes not only could unerringly sensethe warmth at distances at which nohuman being could detect it at all butthat they could sense it even at distances at which delicate scientific thermometers were too gross to record anychange.

When a robin hops across the summer lawn, hunting for subterranean

earthworms, it periodically stops andstands stock-still, tilting its head as ifto eye the ground more closely. Butornithologists have found that it is actually listening for the tiny under

ground sound made by the worm stirring in its tunnel. A similar amazingfeat of hearing is performed by the unseeing mole, to detect the insects onwhich it feeds. W aiting quietly in itsdark burrow, it hears the infinitesimalcommotion made when an insect blunders into some distant part of the labyrinth.

Dogs, too, have a prodigious senseof hearing, as tests have confirmed.Animal psychologists have found thatthe average dog can hear the ticking of

a watch well at 40 feet, whereas akeen-eared man can hardly hear it atfour feet. In other words, dogs live ina world in which sounds are heard tentimes as clearly as we hear them.

Naturalists and woodsmen have longbeen sure that animals can “feel” and“sense” things in ways we can hardlyimagine. W hat we already know scientifically about Nature’s super-sensesis enough to make us realize somethingof the wonderful physical vividness ofthe anim als’ experience of life. Sci

entists have found that the “medianline”—the little line that runs along allfishes’ sides—has microscopic organs init which delicately detect the pressureof the water. The minnow, hurryin gupstream i n the dark, never bumps intoa rock, for it can “feel” the rock inthe offing. When a fru it fly (Droso-

hila) or a honeybee is darting on itsusy errands among the flowers, it is

being largely guided by rays of ultraviolet light that lie completely outsidethe humanly perceptible range of thespectrum. The salmon, th at makes itsway from far out at sea to the mouth ofthe river in which it will spawn, is following, at least in part, a sense-aware-ness or the incredibly slight decreaseof saltiness in the water. No stretchof our imagination can let us participate in the astounding sensory world ofeven the humble snail. A snail can“see” wi th its whole body. Even if deprived of its eyes, the snail is still sominutely sensitive to light and darkthat it can sense the touch upon itsflesh of a passing shadow.



The

Rosicrucian

Digest

September

1947

The Life of a Mystic By Dr. H. S p e n c e r L e w is , F. R. C.

(From Rosicrucian Digest, June, 1934)

Since thousands of readers of the Ros ic ru ci an D ig est h a v e n o t r e a d m a n y o f t h eearl ier art icles of our late Imperator, Dr. H. Spencer Lewis , we adopted the edi torialpol icy of publishing each month one of h is outs tanding art icles , so that h is thoughtswould continue to reside within the pages of this publication.

a n y h a v e asked just wha tadvantage there is to theindividual himself and tohumanity generally indevoting one’s spare timeto the study of mysticism, and an attempt tocomprehend and under

stand the great mysteriesof life, and especially the deeper andmore significant spiritual values affecting and determining the real course ofour existence. Such persons evidentlyhave in mind the direct results of theone who studies law, art, music, engineering, or other practical subjects.Looking at the matter broadly thesepersons wonder whether the time andeffort put forward in the fascinatingthough arduous study of mysticism andits allied subjects repays the individualand contributes to the advancement ofcivilization to the same degree as inthe case of these other students.

In the first place, it is not fair tocompare the student of mysticism andof life’s problems with the student ofan y of the sciences, or arts. In theone case the student is seeking to contribute to the spiritual and cultural development of himself, and others, whilein the other case the student is seekingto employ his abilities and services ina practical, conservative manner mak

ing for the more material and humandevelopment of our earthly existence.Furthermore, in the one case the student finds relaxation and personal inspiration and pleasure in his studies,while in the other case the student isvery often sacrificing pleasure and personal interest in an attempt to prepare

the way for a more successful positionin life. But the interesting fact alsoremains that a great many of the students of one class a re also students in theother class, thereby proving tha t a comparison is impossible on the assumptionthat students of mysticism constitute adistinct class separated from all otherstudents. An examination of our ownrecords shows that the more inclined aperson is to study any subject, themore inclined he is toward delving intothe mysteries of life, and trying to understand himself and his relation withthe universe to a better degree. It hasbeen clearly proven through the statistics we have kept over a number ofyears that we or our members individually may safely approach any realstudent and quickly interest him in thestudy of Rosicrucian subjects. We donot have to argue with such a personregarding the fascination and attractiveness of good reading, the attunementof new knowledge, and the benefits tobe derived from the acquirement of a



broader viewpoint in all fields of wisdom. The real student—th at is, onewho has developed the hobby of studyalong any line—soon learns the powerof knowledge. In his contacts wi th oth

ers in business and social conversations,in his comprehension of activitiesaround him, in all the fields of humaneffort, the casual indulgence in the en

joym ent of moving picture traveloguesor historical plays , he is impressedfrom time to time by a keener enjoyment of the things being said or revealed because of his additional studies.

An eminent linguist once said thatonce a person acquires a good workingknowledge of a second language he becomes a potential linguist inasmuch as

there is always present the temptationto acquire a third language which isfacilitated by the knowledge of the second language; and that once havingacquired a third language the acquirement of a fourth, fifth, or sixth is apleasant temptation and a simple matter. The man or woman who has takenup as a hobby the study of astronomy,which is today one of the most popularof the hobby studies among the younger and older generations, is one who isready to take up the study of Cosmog

ony, followed perhaps by the study ofontology and biology. These wouldnaturally lead into the study of psychology, and the combination wouldbring the student constantly so close tothe borderline of the Rosicrucianteachings that when approached in thisregard there would be a ready response.The student of chemistry or physicsis easily tempted into listening to anyrevelation regarding the mystery of being, and the mysteries of one’s ownhidden talents and abilities. Th e factthat there are resident in the humanbody certain forces and energies whichare made manifest in the laboratory ofphysics or chemistry in other ways, issure to attract the interest of any student in these subjects.

It is the one who is not a studentor inclined to study or investigation, inquiry or search for new knowledge orgreater light that is the most difficultto approach in this regard. It is notthe inactive mind continuously at restand unburdened with deep thoughtsthat will find inspiration and personal

V

pleasure in the study of mysticism, orthe analysis of the human spiritual andphysical powers. Unfortunately for theworld there are too many men andwomen in it who take the attitude that

life is a mystery that cannot be solved,and that there are great problems andveiled facts regarding man and hispossibilities which God did not intendman to comprehend, and therefore manshould not attempt to lift the veil orpeer behind it. M any of these personsare quite self-satisfied with their position in life, and yet that is not the realreason for their indifference in regardto the pose tha t is given it. Th ey areanxious to acquire anything and everything in life if this can be done with

out effort, but they are not anxious toknow about those things that are not ofimmediate and material benefit to theirear thly , world ly existence. Emphasishere should be put upon the word“worldly.” There are more persons,perhaps, interested in the law of averages that manifests in a game of pokeror in the turning of the roulette wheel,than would be interested in the law ofaverages as i t relates to the coincidencesof life generally. There are more menand women reading the scandals thatappear i n the feature section of the Sun

day papers than those who read themore constructive and beneficial matter th at appears in some of the truly intellectual papers and magazines.

The person inclined toward mysticism and study of the mysteries of life,however, is not essentially a fanatic orextremist. He is generally a wideawake individual keenly appreciativeof the fact that he can make the utmostof his life only through knowing theutmost about it. Such a person neednot be firmly convinced of the fact thathe is the captain of his own ship andthe creator of his own destiny. Thesefacts may still be doubtful to him, buthe is, nevertheless, convinced that abroader knowledge and a more intimate understanding of his personalprowess and usable abilities will changethe course of his life to a degree commensurable to the amount of time andenergy spent in acquiring that knowledge. Even when such studies are relegated to the purely pastime periods ofthe day and classified solely as studies

9]



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for relaxa tion, such students believethat the time devoted and the effort expended in such studies brings a richreward, often much richer than anyother form of amusement or relaxation.

Woodrow Wilson laughingly admitted on one public occasion that he, too,was a rather systematic reader of thelight an d frothy stories called De tective Tales, and he challenged any eminentbusinessman or politician of his acquaintance to claim that he had notfound relaxation at times in such extraordinarily childish indulgences. Yet,he added, there is always much to begained through such simple pleasurefor he found his mental abilities taxedat times by the weirdness of the plotsand the deliberate entanglements whichheld the reader spellbound physicallyand enlivened mentally in a determ ination to see the thing through to thebitter end. The same degree of fascination and allurement is true in regardto the study of mysticism and life’smysteries. One cann ot approach a single outline of Cosmic manifestation orCosmic law throughout the universewithout feeling that one is approachinga great mystery, an almost unsolvableproblem, and an inspiring bit of illuminatin g wisdom. I often think of my

own personal approach to an y newfield of mystical thought or Cosmic lawas I feel when I am on the upper deckof an ocean-going steamship, on a darkclear night with my face turned upward and looking into the heavens. Unconscious of the invisible borderline between the sea and sky I seem to feelthat I am floating in space in the midstof the dark-blue, starry-filled space, andas I look at the groups of stars and theisolated ones and notice those whichform the various constellations andthose which form the familiar symbols

of the dipper and the lion, for instance,I wonder what the mystery of theirgrouping really is, and of their usefulness and purpose in the scheme ofthings. No one can look into such spacewith a thinking mind and not be inveigled into speculation. Th en therecomes the desire to know and the desireto search for the answers to the manyquestions. This is the attitude in whichm any— thousands upon thousands—approach the subject of mysticism or the

study of the Rosicrucian teachings, forinstance.

And wha t is the result to the individual student? Is it the attain ment of aspecial prowess, or a special degree of

spirituality that shifts him above theaverage being and makes him more religiously devout? No t at all! Does ittend to make him a master in the fieldof religion, or a preacher, or a holyand wise man leading and guiding themultitudes? Not necessarily! I am surethat our Christian members and friendswill understand what I mean when Isay that John, Paul, Matthew, Mark,and Luke must have found somethingin their study of the Christian doctrinesthat warranted their devotion and theirunselfish service and even their willingness to sacrifice their lives for thewisdom and the better understandingthat came to them as a result of theirinterest and devotion. Th ey did nothope to emulate Jesus in all of His Divine magnificence, for Jesus precludedany possibility of a precise imitation.But even though Jesus announced thatthey, too, might raise the dead, healthe sick, and do even greater things, Idoubt very much whether the followersof Jesus were tempted to listen withawe and astonishment to His teachings,

and to journey with Him from place toplace and absorb so devotedly everylesson He taught with the hope or desire or ambition to become miracleworkers. Essentially it was the ir desire for knowledge, and secondarily thedesire to apply that knowledge for thegood of all mankind, that was the biginducement which influenced them tobecome Chr istian students. It wouldbe wrong and wholly unfair to assumetha t these Disciples thoug ht only oftheir own salvation and that in proclaiming Jesus as their personal savior

they had no greater thought than thatof being worthy of possessing the keyto the Kingdom of Heaven. Theywanted to be saviors of men and alight among men as was Jesus, andthey wanted to spread the Gospel—theGood News—the wisdom which He possessed and revealed. Th ey were willing to sacrifice their earthly and worldly power for the still greater powerthat came from knowledge. In a worldly sense most of the Disciples made su



preme sacrifices of their worldly ambitions, if they had any, for ambitionsthat were noble and unselfish.

The student of mysticism is one who

loves knowledge and who believes thathe is steeped and lost in the sin of ignorance without that knowledge which isavailable. Concealed facts are themagnetic attractions which quicken hismind and fire his spirit, and lead himinto th e bypaths of investigation.

It is said that man never fears thatwhich is known, but lives constantlyin dread of the unknown. Grea t psy

choanalysts, the greatest legal andspiritual advisors, have agreed in saying that the troubled man who is face

to face with an unsurmountable or unconquerable problem finds relief andpeace, and the power to proceed the moment he understands his problem. It isnot the problem as a thing in itself thatis the great torment to the m aster mindsof the world, but the lack of knowledgeof the problem, of its natu re, and of thevery elements that compose it. M anywho have sought confidential advicefrom the greatest advisors in regard toperplexing problems have found themselves being asked bu t one question:“What is your problem?”

In the attempt to explain the verynature of the problem the solution isdiscovered. The mysteries of life arethe essential elements which are holding more men and women in slavery sofar as their progress in personal evolution and attainment are concernedthan any other facts, aside from wilfulsin and deliberate rejection of theFatherhood of God. The mystic, therefore, finds his life becoming happierand more contented. It is not true, asthe unthinking person says with triteness, that the mystic attempts to gildover his troubles with a false air ofcontentment. It is because the mysticin comprehending the laws of the universe understands the real nature of

V

the problems which have confrontedhim, and he finds peace and contentment not simply in the fact that he haslearned of some ways whereby to overcome these problems, or to meet them,

but because he is so thoroughly acquainted with their real natures thatthe unknown and mysterious qualitiesin them no longer worry the subconscious part of his being.

The mystic finds happiness in thefact that he can give happiness throughknowledge and helpfulness to others.He finds strength in the fact that hecan avoid that which will weaken himmentally or physically and can attractthat which will bring him physical,menta l, and spiritual fortitude. Hefinds increased prosperity in worldlythings because he learns to value allthings by a higher standard, and heplaces upon material life not a lesservalue as some believe, but a greatervalue, and he finds in consciousnessitself and in the very privilege of beingalive a richer blessing than he everrealized before. He finds in every morsel of food a rich reward that othershave overlooked. He finds in the benediction of sunshine and in the baptismof rain t ha t which he knows to De of

ineffable value to his earthly existence.He attracts to himself not possessionsbut the stewardship of the richest giftsof God, and learns how to apply thesenot only to his own advantage andhelpfulness, but to the advantage ofothers at the same time so that heshares equally the kingly blessingsgranted to the royal realm.

It is all this that makes the mysticassertedly happy in his studies andwilling to continue his devotion and investment of time and thought, and it is

all of this that will make life of valueto you as you enter on the path and

roceed with the studies that bringeaven and earth, God and man closer

to you.

V V

There are multitudes of men and women in out-of-the-way places, in backwoods towns and on uneventful farms, who are the salt of the earth and the light

of the world in their communities, because they have had experiences which re

vealed to them Realities which thei r neighbors missed, and powers to live by

which the mere ‘church-goers’ failed to find.—Rufus M. Jones.



The

Rosicrucian

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September

1947

SANCTUM MUSINGS

THE EXPANDED CONSCIOUSNESS

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

of the senses that we have grown outof, because our artificial life made itseem unnecessary. Na ture is economical, and if an organ is not used it willeventually atrophy and disappear. Thissense of awareness is prominently developed in animals, and is more pronounced in the wild than in the domesticated animals. Savage and barbaric

men have it more highly developedthan it is in the civilized man. Thephysical sense of smell is also deficientm man for this same reason; in thecase of lower animals and savage man,the sense of smell is very keen.

Savage man is as keen as a wild animal in sensing the nearness of enemies,or, in some cases, the approach of man-eating beasts. Th is does not mean thatthese savages are more highly evolvedthan is civilized man—quite the contrary. W he n man became civilized,and made himself more secure from hiswild-beast enemies, as well as from thesudden attacks of his human enemies,he began to use this sense less and less.Finally, in the course of many generations, it became almost atrophied fromdisuse, and ceased reporting to thebrain , or other nerve centers. Or, ifyou prefer viewing it from another angle, it may be said that the nerve centers and brain began to pay less andless attention to the reports of thissense, trusting to sight and hearing to

h e a i m and object ofhuman existence is theexpansion of consciousness, and for this purposewe have been endowedwith seven definite material organs or channelsof expression. T h e s ematerial organs are coun

terparts of spiritual organs, and constitute the only machinery through whichthe spiritual force can express in material manifestation.

All occultists know that man reallyhas seven senses, instead of five, although the additional two senses are notsufficiently developed or functioning inthe average ma n of today. Some havetaken this to mean that the occultist develops these two additional physicalsenses, just as he does certain higherpsychic faculties. The two extra physical senses refer red to are: (1) the sense

of the presence of other living things;and (2) the telepathic sense. Thesetwo extra physical senses have theircounterparts in the psychic body, thesame as do the regular five senses withwhich we are well acquainted.

Every human being has a sense ofawareness of other living things. Wedo not claim that this sense is a higherone than the other physical senses, orthat it has come to man in a high stateof evolution. On the contrary it is one



the point that the consciousness ceasedto respond to the reports. You knowhow your consciousness will finally refuse to be awakened by familiarsounds, such as the noise of machin

ery in the shop, or ordinary noises inthe house, even though the ears receivethe sound-waves.

We have said that the average personis almost unaware of the existence ofthis sense—almost unaware, but not totallyso, because this awareness exists in the psychic body, whereas itis d o r m a n t i n thephysical o r g a n ism.Probably everyone hash a d experiences inwhich he has actually“felt” the presence ofsome strange, antagonistic or unwelcomeperson close to him.The effect of the report of this sense isparticularly noticed inthe region of the solarplexus, or pit of thestomach. It manifestsin a peculiar unpleasant feeling of “empti

ness” in that region.It produces a feelingof “something wrong,”which disturbs one ina strange way. Thisis generally accompanied by a “bristlingup,” or a “creepy”feeling along thespine. Th e organismregistering the presence of a strange oralien creature consistsof c e r t ain delicatenerves at the surfaceof the skin, generally connected with the roots of thedowny hair of the body—or restingwhere the hair roots would naturallybe, in the case of a hairless skin. Thereports seem to be made directly to thesolar plexus, which then acts quicklyby reflex action on the other parts ofthe body, causing in one an instinctive

feel ing ei ther to fly the scene or else tocrouch and hide. This feeling, as ma y

be seen at once, is an inheritance fromour savage ancestors.

Occultists have developed, or ratherredeveloped this sense. They do this inorder to have a harmonious well-devel

oped sevenfold sense-system. It increases their general “awareness.” Certain other knowledge of the occultistneutralizes the unpleasant features ofthe manifestation of sense, and he finds

it often a very valuable adjunct to hissenses of seeing andhearing, particularlyin the cases in whichhe is approached bythose persons havingantagonistic or hostilefeelings toward him.

Let us now considerthe other extra physical sense—the “telepathic” sense, constituting awareness ofthe thought waves, oremotional waves, ofother persons. Thistelepathic faculty isnot a “higher” facultyor sense, but is reallya comparatively lowone. Like the sense

ju st defined, it is possessed in a high degreeby many of the loweranimals and by primitive man. That whichis really higher in thiskind of psychic phenomenon is the manifestation of that greater form of consciousness — an expandedconsciousness — a n drealization of the in

clusion of oneness andunity with all life,wherein clairvoyanceis a minor part.

As strange as it may appear to some,the lower animals possess a kind of telepathic sense. An anim al is usuallyaware of your feeling toward it, andyour purposes regard ing it. Domesticanimals lose some of this by generationsof confinement, while the wild animalshave the sense high ly developed. Itis unnecessary to use valuable space ingiving examples, as this fact is well

By Er wi n W. E . Wa t e r me y e r ,

M.A. . F.B.C.

Director , AMOB.C Technical Dept .

• A c c o r d i n g t o s c i e n t i s t s o f t h eU . S . D e p a r t m e n t o f A g r i c u l t u r e ,r o s e s c u t d u r i n g t h e t i m e o f th el a t e a f t e r n o o n w i l l k e e p f r e s hl o n g e r t h a n t h o s e c u t e a r l i e r i nt h e d a y .

• R e c e n t e x p e r i m e n t s c o n d u c t e d i nt h e l a b o r a t o r i e s o f t h e U n i v e r s i tyo f C a l i f o r n i a in d i c a t e t h a t s t r e ptom yc in , a chem ica l de r ived f romm olds , i s e f f ec t i ve i n com ba t t i ngo n e o f m a n ' s o l d e s t k i l l e r s , t h ep n e u m o n i c p l a g u e .

• D r . R o b e r t B . W o o d w a r d , a H a rv a r d s c i e n t i s t , h a s s u c c e e d e d i np rod uc ing , a r t i f i c i a l ly , l ong ande x t e n d e d f i b er s o f p r o t e in , u s i n ga c h em i c a l s y n t h e s i s . T h i s i mpor t an t chem ica l d i scove ry opensthe w ay to t he a r t i f i c i a l c r ea t i onof ha i r , s i l k , m ea t , and a l so newchem ica l s fo r t he cu re o f d i sease .

• R a d a r i s f i n d i n g n e w a p p l i c a t i o n sI n t h e r a p y . A g r o u p o f p h y s i c ia n s o f t h e M a y o F o u n d a t i o n i nR o c h e s t e r , M i n n e s o t a , a r e p r e se n t l y u s i n g r a d a r t o h e a t l i v i n gt i s s u e s w i t h i n t h e h u m a n b o d y .T h e u s e o f r a d a r p r e s e n t s m a n ya d v a n t a g e s o v e r t h e m e t h o d ofs h o r t w a v e d i a t h e r m y u s e d t h u sf a r , a s t h e r a d a r e n e rg y m a y b ed i r e c t e d a n d f o c u s e d l i k e r a y sf r o m a s e a r c h l i g h t . N o c a b l e s o rs p e c ia l p a d s n e e d t o b e u s e d , a n dt h e p a t i e n t m a y m o v e a b o u t f r e e l yi n f r o n t o f t h e a p p a r a t u s .



The

Rosicrucian

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September

1947

known to all, but what I want to emphasize is that the animal senses themental feeling toward it, either good orbad. All it is conscious of wi thin itslimitation is a desire for protection ofself, and the nervous reflex is accord

ingly-When we consider ordinary tele

pathy in the case of civilized men, wefind a more complex state of affairs.While civilized man as a whole has lostsome of the original telepathic perception he has acquired a faculty of receiving and interpreting more complexthought-forms and mental states. Manyof us have occasional flashes of telepathy, just enough to make us realizethat there is something in it. It mustbe understood that all of us are constantly receiving thought waves andfeeling thought influences unconsciously, although it has been a source ofdisappointment to many to know thatconscious attempts at success are onlyslight or uncertain.

In the first place, every thought process, every emotional activity, everycreation of ideas, is accompanied by amanifestation of force—in fact, is theresul t of the manifestation of force.Without entering into the question ofwhat mind is, we may rely firmly onthe natural fact that every manifesta

tion, mental or emotional, is the resultof an action of the brain or nervous system, expressing in the form of vibration. Just as in the manifestation ofelectricity certain elements are consumed or transformed, so in the caseof mental or emotional activity thereis a consuming, or transforming, of thesubstance of which the nervous systemis composed. In using the term nervous system in this connection we include the brain as a part of the greatnervous system in which all emotionalor mentai activity is manifested.

There is no real destruction of matterin any of Nature’s processes, and soin the case before us there is only atransformation of energy released inthe though t or emotional process. Wemay grasp this idea more clearly if weconsider what takes place in the transformation of electrical energy. For instance, transmit a strong current ofelectricity over a fine wire, or filamentof carbon, and the current is trans

formed into light. Use another kind ofchannel of transmission, and the curren t is transformed into heat. In thesame way, the electric current may besent into space in the form of wirelesswaves. These waves coming in contact

with certain forms of apparatus aretransformed into forms which are registered and interpreted by the wirelessoperator. In the same way, the telepathic waves of energy are sent forthby the activity released by the thoughtor emotion state. These waves travelin all directions, similar to the wavesproduced by dropping a stone in a volume of still water, and when they comein contact with a physical apparatussufficiently sensitive to register them,they ma y be reproduced or retransformed into thought or mental states

similar to those which originally weresent out.

In the case of what may be calledclairvoyant-telepathy, or Cosmic telepathy, the ordinary thought-waves playbut a small part. Instead of these, thereis a transmission of force along thechannels of the Cosmic plane. Telepathy is simply a matter of the extension and reception of waves of thevibratory force between two persons.But clairvoyance or Cosmic-telepathy isas if your mind were being extended

until it a ctually touches the mind of theother person and sees and feels whatis there.

All scientific authorities, as well asthe best occultists, divide the phenomena of clairvoyance into several well-distinguished classes. Th e followingclassification is simple and indicatesclearly the principal forms of clairvoyance: (1) Simple clairvoyance, inwhich the person merely senses theauric emanations of other persons—such as the auric vibrations, colors, etc.,

and currents of thought vibrations, etc.—but does not see events or scenes removed in space or time from the observer; (2) clairvoyance in space, inwhich the person senses scenes andevents removed in space from the observer, and often is able also to sensesuch things even when they are concealed or obscured by intervening material objects; (3) clairvoyance in time,in which the person senses scenes andevents which have had their original



place in past time, or scenes and eventswhich will have their original place inthe future.

The methods by which clairvoyantwisdom is usually induced are as follows: (1) Psychometry, or the methodof getting en rapport with the psychicplane by means of some physical ob

ject connected with the person, thing,or scene about which you desire to beinformed; (2) crystal gazing, etc., orthe method of getting en rapport withthe Cosmic plane by means of gazinginto a crystal, a magic mirror, etc.;(3) clairvoyant reverie, or the methodof getting en rapport with the Cosmicplane by means of psychic states inwhich the sights, sounds, and thoughtsof the material and physical plane are

shut out of the consciousness.The student will soon be impressed

with two facts concerning the production of clairvoyant phenomena; namely, (1) that in the majority of the recorded cases of the investigators theclairvoyant phenomena were obtainedwhen the clairvoyant was in the stateof sleep, or at least semi-sleep or drowsiness, the visioning appearing more orless like a vivid dream; and (2) thatin the case of the clairvoyant voluntarily entering en rapport w ith the Cos

mic plane, he or she would enter intowhat seemed to be a trance conditionand, in some cases, an absolute unconsciousness of the outside world. Thestudent noting these facts, is apt tothink that a condition of sleep, ortrance, is the only way, and that noclairvoyant phenomenon is possible unless this psychic condition is first obtained. This is all wrong. This mistaken idea tends to encourage the student to cultivate the negative trancecondition, or at least some abnormalpsychic condition, by artificial means.

Such practices are most injurious andharm ful to the person involved. Ittends to rend er the person negativephysically and mentally, instead of positive and directive. It tends to makehim or her subject to the psychic, influence of others, on both the physical andCosmic planes, instead of retaining hisor her own self-control and mastery.

The best authorities among the occultists instruct their pupils that thestate of clairvoyance may be safelyand effectively induced by the practiceof men tal concentration. Th ey adviseagainst artificial methods such as aself-induced hypnotic state throughcrystal gazing, or other means. If youwill stop a moment and realize howeasily you are able to concentrate yourattention when you are witnessing aninteresting play, or listening to a beautiful rendition of some great masterpiece of musical composition, or gazing at some wonderful picture, you willund erstand the difference. In the situations just mentioned, while your attention is completely occupied so thatyou have almost shut out the outer

world of sounds, sights, and thought,you are nevertheless, perfectly awakeand yo ur consciousness is alert. Thesame thing is true when you are reading a very interesting book—the worldis shut out from your consciousness,and you are oblivious to the sights andsounds around you.

This will give a common-sense ideaof the procedure which the occultiststeach as being possible of inducementin order to enter into the state of consciousness on the Cosmic plane—the

state in which clairvoyance is activating. Clairvoyance is not the imp ortan tthing, nor is it a sign of high development. M any of the Masters andTeachers I have read about were notclairvoyant. Ma ster Jesus was notclairvoyant. His achievement was fargreater, for He was in possession of anexpanding consciousness of unity withthe All, and in the All. There was noseparateness in His consciousness; Hewas conscious of being a part of theAll, and, therefore, knew and realizedpast, present, and future. His expanded

consciousness was in unison with theperson, animal, or thing within Hisaura, and for the moment He was It inconsciousness. Expanded consciousness, which is our goal, embraces withinit clairvoyance and all th e otherbranches of consciousness. It is mastership and full control of the soul-personality.

VV V

Superfluous wealth can buy superfluities only.—Thoreau, Walden.

[ 3 1 5 ]



G o d —assumes various forms, just as fir e where it is mingled with diffe rent kinds of incense is named according to the savor of each.—Heraclitus.

G o d — is only mind, sacred and in

effable mind, flashing through the whole universe with swift thoughts.

—Empedocles.

T o escape from evil we must be made, as far as possible, like God; and this resemblance consists in becoming just, and holy, and wise.—Plato.

So long as egoism is in the heart, God cannot shine upon it.—Sri Ramakrishna

K n o w God, who is number and harmony.—Pythagoras.

A l l is in God, all lives and moves in God .—Spinoza.

T h o u art in m y heart . . . Thou art lifetime Thyself, and men live in Thee.

—Akhenaton.

I n the faces of men and women 1 see God, and in m y own face in the glass.

—Whitman.

G o d ’s life is like that of which we catch a transient glimpse when our life is at its best .—Aristotle.

V V V

The

Rosicrucian

Di gest

September

1947

POLISH MYSTICAL MAGAZINE

A valiant s t ruggle is being made by Frater Goszczynski , act ing Grand Master of

AMORC in Poland, to publish a magazine in that country , spreading mystical precepts

for the enl ightenme nt and advancement of man. All commodit ies necessary for the pub

licat ion of th is periodical are extreme ly scarce and expensive. Th is frate r and his asso

ciates must make tremendous personal sacrif ices from their scanty funds to carry on th is

work. The w ar has crushed these people physical ly and economical ly , but not the ir spirit.

If you read Polish , or would l ike to help with the worthy cause, send a small remit

tance as a subscription to their publication, W ay to the L igh t . Th is remit tanc e should

be sent to AMO RC FUN DS , Rosicrucian Park, San Jose, California. W e wil l send

it to Poland, and copies of the magazine, equal to the amount of the remit tance, wil l

be sent to you from that country .



I N T E R N A T I O N A L D E L E G A T I O N

Above are shown only the delegates from foreign countr ies represented at the recently concluded Rosicrucian Convention at San Jose, California. Th e countr ies represented are New Zealand. Canada. England. Ne therlands West Indies, Venezuela. Cuba. M exico, Puerto Rico.Colombia, and Costa Rica. Some of these countr ies had m any mem bers present who are not shown in this special representative group above.The Latin-American attendance was large and special sessions were conducted for them in the Spanish language.



The

World’s

Mysteries

Within Your

Family

Circle!

Th e world is at yo ur finger lips in Iho peace and <|niol of your home. Freedom to investi

gate the unusual, to study the mysteries of the earth, now exists within the friendly atmosphere

of your home circle. For centuries those who openly dared to study the natu re of God, declared

the earth round, or- probed the i nner workings of the mind, were scoffed at, scorned and subject

to death. The thinker and seeker who had the sincere desire to satisfy the urge to “ know" was

obliged to expose himself to these abuses. No longer is this necessary.

The Readers' Research Academy brings to you in simple, interestingmanuscript form the startling disclosures of the scientists who challengeobsolete ideas, the suppressed teachings of the modern philosophers, and

the fascinating mysteries of our universe. Within the dignity of your

home the members of your family may participate in the thought-

provoking discussions which will arise from th e reading of these unusual

discourses. Select any series below that you wish. Anyone may receive

them.

( N o . 2 ) E V O L U T I O N . A sens i b l e d is cus s i on o f t he d i s pu t ed doc t r i ne o f evo l u t ion . W hya r e s o m e m e n y e l lo w , o t h e r s b l a c k , a n d s t il l o t h e r s b r o w n ? W h y h a s m a n h a i r a n d t e e t hl ike o t he r an i m a l s ? W or e w e s pon t aneous l y c r ea t ed , o r i s t he r e p r oo f o f a g r adua ld e v e lo p m e n t t o th e o r g a n i s m t h a t w e k n o w a s m a n ?

( No . 7) M Y S T IC A L B I B L E I N S T R U C T I O N S . T h i s c o u r se r ev e a l s o u t s t a n d i n g i n f o r m at i on . T h e f ac t s o f t he unknow n pe r i od s o f C h r i s t ' s li fe . D i d C hr i s t d i e on t he c r o s s ?

W a s H e a m e m b e r o f a s e c r e t b r o t h e r h o o d ? W h o w e r e H i s s i s te r s a n d b r o t h e r s t h a ta r e r e f e r r ed t o . e t c . , e t c . ?

( N o . 8 ) M Y S T I C A L A D V E N T U R E S . D o you f ee l t he r e i s s om e t h i ng beyond t he eve r yday l if e t ha t c a s t s an i n fl uence ove r you? W ou l d you l i ke to ven t u r e i n t o tt i e r ea lm o fps ych i c expe r i ence and p henom ena? T h i s cou r s e w il l ench an t you w i t h i ts s i m p l i c i tyand i n t e r e s t .

T h e r e a r c a n u m b e r o f o t h e r c o u r s e s a v a i la b l e. T w o d i s co u r s e s o f a n y c o u r se / * Cy o u se l e c t w i ll be s e n t to y o u e a c h m o n t h a s lo n g a s y o u d e s i re th e m . W h e n /o r de r i ng , p l ea s e do s o by num ber , and s end t o add r e s s be low . T he cou r s e sa r e ex t r em e l y econom ica l . T w o l a r ge d i s cou r s e s s en t e ach m on t h f o r on l y— I'er Mo.

THE READERS’ RESEARCH ACADEMY R O S IC R U C IA N P A R K , S A N JOSE, C A L I F O R N I A , U . S . A .

Amenhotep IV . Egyptian Pharaoh. One of t h e w or ld 's g r e a t e s t in y s t ie s . R e a cl t h e course . “Fai ths o f the World."

S t o n e h e n g e . T he a ncient tem ple of an early brotherho od w hose secrets of nature are gradual ly becoming known.



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f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d t o t h e i n v e s t ig a t i o n , s t u d y a n dp r a c t i c a l a p p l i c a t i o n o f n a t u r a l a n d s p i r i t u a l la w s . T h e p u r p o s e o f t h e o rg a n i z a t i o n i s t o e n a b l e a l l t o l iv e i n h a r m o n y w i t h t h e c r e a t i v e , c o n s t r u c t i v eC o s m i c f o r c e s f o r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s a n d p e a c e . T h e O r d e ri s i n t e r n a t i o n a l l y k n o w n a s " A M O R C " ( a n a b b r e v i a t io n ) , a n d t h e A M OR Ci n A m e r i c a a n d a ll o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a na c t i v i t i e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t h e i n t e r n a t i o n a l f e de r a t i o n . T h e A M O R C d o e s no t s e ll i t s t e a c h i n g s . I t g iv e s t h e m f r e e l y toa f fi l ia t ed m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n e fi ts . F o r c o m p l e t e i n f o rm a t i o n a b o u t t h e b e n e f i t s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c ia t i o n w r i t ea l e t t e r t o t h e a d d r e s s b e l ow , a n d a s k f o r t h e f r e e h o o k T h e M a s t e r y o fLi fe . Ad dress Scr ibe S . P . C. , in ca re o f

A M O R C T E M P L ERosie rae i i i f i Park . S u n -Jose. California. I ' .S.A.

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D I R E C T O R Y P R I N C I P A L A M E R I C A N B R A N C H E S O F T H E A.M.O.R.C.

T h e f o l l o w i n g a r e t h e p r i n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a t e s , i t st e r r i t o r i e s a n d p o s s e s si o n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r i c a n B r a n c h e s w il l b e g i v e n u p o nw r i t t e n r e q u e s t .

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T u c s o n :Tucs on Chapte r . 135 S . 6 th Ave . F . Orozco . Mast e r : M r s . J o i e W o o d . S e c . . 128 E . 5 th St . Sess ion1s t and 3rd Fr i . . 8 p .m.

CAL I F ORNI A Long Beach:Abdie l Chapte r . M asonic Temp le . 835 Locus ' Ave .L e l a n d M. S k i n n e r . M a s t e r ; G e o r g e M . K e i t h .S e c. S e s s i o n s e v e r y F r i . , 8 p .m .Los Ange le s :*H e r m e s L o d g e . 1 48 N . G r a m e r c y P l a c e . T e l . G l a ds tone 1230. A. R . Th ack abe r ry . M as te r : RoseR o b i n s o n , S e c . L i b r a r y o p e n 2 p .m . t o 10 p .m .d a i l y . S e s s i o n s e v er y S u n . , 3 p .m .O a k l a n d :*Oak land Lodge . 610—16th S t . Te l . H Ig a te 5996 .R . L . S p u r r i e r . M a s t e r : H e l e n D . P a p p a g e o r g e .S e c. S e s s i o n s 1 st a n d 3 r d S u n . , 2 p .m . L i b r a r yRoom 406 , open Mon. th rough Fr i . . 7 :30 to 9 :00p .m . ; M o n . . W e d . , a n d F r i . a f t e r n o o n . 1 t o 3: 30 .S a c r a me n t o :C l e m e n t B . L e B r u n C h u n t e r, U n i t y H u l l . OddF e l l o w s T e m p l e , 9 t h a n d K S t s . W i l l i a m P o p n e r .M as te r : G ladys M. Cosby , Sec . . Te l . 5 -1334. Sess i o n s 2 n d a n d 4 t h W e d . , 8 : 0 0 p .m .San Diego:S a n D i e g o C h a p t e r . S u n s e t H a l l . 3 911 K a n s a s S t .F r a n c e s R . Six. M u s te r, 2909 L in c o ln A v e . Te l. W-0378: Mrs . Nel l D. Joh nso n . Sec. Sess ions1 s t W e d . a n d 2 n d a n d 4 t h T h u r s . , 8 p .m .San Francisco:*Fr anc is Bacon Lodg e . 1957 Ch es tn u t S t . , Te l .T U -6 3 40 . T h e o d o r e P e t e r s . M a s t e r . T e l . W EI-4778: Mrs . Jess ie Robb ins . See.. Te l . PR-8520. S e s s i o n s f o r a ll m e m b e r s e v e r y M o n . . 8 p .m . ,f o r r e v i e w c l a s s e s p h o n e S e c r e t a r y .

COLORADOD e n v e r :Den ver Ch ap ter . 509 17th St . , R oom 302. J . C l i f fo rd Car r . M as te r : Miss Les l ie Ne e ly . Sec . . 1375L i n c o l n . A p t . 2. S e s s i o n s e v e r y F r i . , 8 p .m .

DI S T RI CT OF COL UMB I A W a s h i n g t o n :Th om as Je f ferso n Chap ter . 1322 V<rment Ave.W i l l i a m R . B r o d e r i c k . M a s t e r ; M r s . M i n ni ePe ar l S toug h . Sec . . 2716 So . Uhle S t . , Ar l ing ton .Va . Sess ion s every Fr i . , 8 p .m.

F L ORI DAM i a m i ;Miami Ch apte r . Bisca yne Tem ple . 120 N.W. 15 thA v e. O . N i c h o l a s B a u m g a r t , M a s t e r ; F l o r e n c eM. Fran cois . Sec .. 2787 S .W. 33rd Ave . Sess ionsevery Sun . , 8 p .m.

ILLINOIS Chicago :•Nef er t i t i Lod ge . 116 S . Mich ig an Ave . Mrs . Hug hW . E w i n g , M a s t e r : E i l e e n S h i r e y . Se c . L i b r a r y

open da i ly . 1 to 5 p .m. an d 7 :30 to 10 p .m . :Sun . . 2 to 5 :30 p .m. on ly . Ro om 408-9-10. Sess i o n s f o r a ll m e m b e r s e v e r y T u e s . . 8 p.m .

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South Rend:Sou th Be nd Ch apte r . 207U- S . Main S t . W i lbu rL . K l i n e . M a s t e r : S t e v e B e r t a . S e c. . I l l D i n a nC o u r t . S e s s i o n s e v e r y S u n . . 7 p .m .

I n d i a n a p o l i s:T n d i a n a n o l i s C h a p t e r . 6 03 M e r c h a n t s B a n k B i d.F r a n k H a u p t . M a s t e r : R u t h M . C o s ie r . S ec . , 816N. Mer id ian S t . S ess ions 2nd and 4 t l i Sun . . 8 p .m.

MAR VI . AND Balt imo re :*J o h n O ' D o n n e l l L o d g e . 10 0 W . S a r a t o g a S (.W a l t e r J . B u r f o r d . M a s t e r. T e l . A r b u t u s 1 14;E u g e n e W . S p e n c e r . Se c .. 7 E . E a g e r S I . S e ss i o n s 1 s t a n d 3 r d W e d . , 8 : 1 5 p .m .

MAS S ACHUS E T T S

Bos ton :*J o h a n n e s K e l p i u s L o d g e . 7 39 B o y l s t o n S t. E v el ine B. Lyle , Mas te r : Fr an k E . Pa r t in . Sec .. 46W est la nd Ave. , Apt . 2. Sess io ns eve ry Sun. andWed. , 7 :30 p .m.

MICHIGAN Detroit :*T h e b e s L o d g e . 61 6 W . H a n c o c k A v e. R a l p h L e f t -r idge . M as te r , 15937 Bay l i s ; Izen M. Dy s te r .Sec . . Te l . Bed ford 4180 . Sess io ns every Tue s . ,8:15 p.m.

MI NNE S OT A Mi n n e a p o l i s :E s s e n e C h a p t e r . T r a f i c a n t e A c c o r d i o n Sc h o olAud. . 41 So . 8 th S t . Jam es Frenc h , M as te r : Mrs .Jes sie M atson, Sec-.. 1810 44th Ave.. N. Ses sion s2nd and 4 th Sun . , 3 p .m.

MISSOURI St. Louis:*T h u t m o s e L o d g e . G e o r g e W a s h i n g t o n H o t e l . 600

N . K i n g s h i g l i w a y B l v d . I I . J . T u r n e r . J r . , M a st e r : E a r l T i d r o w , J r . , S ec .. 7 918 K i n g s b u r y B l vd . .C l a y t o n , M o. S e s s i o n s e v e r y T u e s . . 8 p .m .

N E W J E R S E Y N e w a r k :H . S p e n c e r L e w i s C h a p t e r . 2 9 J a m e s S t . M r s .El iza be th Corne l l , M as te r ; Louise M. Spa t /. . See . .128 Ches tnu t St . . R u t h e r f o r d , N . . ) . Sess ions every Mon. . 8 :30 p .m.

N E W YORK Buffa lo :R a m a C h a p t e r , 2 25 D e l a w a r e A v e. , R o o m 9. A l f r e dE. Engle f r ied . Mas te r : Caro lyn A. Wood. See . .23 Ter r ace , Buf fa lo . N. Y. Sess io ns every W ed. ,7:30 p.m.New York Ci ty :*N e w Y o r k C i ty L o d g e , 2 50 W . 5 7 th S t . I r a H .P a t t e r s o n , M a s t e r ; F l o re n c e E . T o r r y . S ec . S e ss ions Wed. 8 :15 p .m. . and Su n . 3 :00 p .m. L i b r a r yo p e n w e e k d a y s a n d S u n . 1 t o 8 p .m .

B o o k e r T . W a s h i n g t o n C h a p t e r . 69 W . 1 2 5 t h S t .,

R o o m 63. L e o n a r d J . T r o m m e l , M a s t e r ; D a v i dW aldro n . Sec . . 1449 5 th Ave . Sess io ns everySun. , 8 p .m.

o n N e x t P a g e )



OHIOA k r o n :A kr on C h ap t e r . M ayf low er H o t e l . C l ay t on F r an ks .Mas ter , Tel . MI -3971: Mrs . Genevieve Ha nl in .Sec . . Tel . WA-5447 ( even ings ) . Ses s ions everyo t he r S unday , 7 : 30 p . m .

CincinnatiCincinnat i Chapter , 204 Hazen Bid . , 9 th andMain St . Ra lph Dun n. Mas ter . 361 Th ral l Ave . :B e r t ha H i l l , S ec . S es s i ons eve r y F r i . , 7 : 30 p . m .

C l e v e l a n d :Cleveland Ch apter . 2040 E. 100th St . Wm . R.Mo r ran, M as ter . 1281 Wes t 104th St . : Mrs . G ert r ud e A . R i vnak , S ec. S es s i ons eve r y T ues . .8:15 p.m.

D a y t o n :E l b e r t H ub ba r d C hap t e r . 56 E . 14t h S t . M i ssS a r ah B . K e l l y . M as t e r : M r s . K a t he r i ne M cP eck ,Sec. Ses s ions every Wed. , 8 p .m.

Toledo:M i chae l F a r a da y C hap t e r . 1005 B r ook l ey B l vd.M r s . E l eano r B r i nk m a n . M as t e r ; P hy l l i s L. Si l-verwoo d, Sec . , Rt . 5 , Box 63. Ses s ion s everyT hur s . , 8 : 30 p . m .

OKLAHOMAOklahoma Ci ty:A m e nho t ep C hap t e r . O dd F e l l ow s H a l l , 5 ' i S.W a l ke r . R . D . W h i t ake r , M as t e r ; Z u r a B. S p r an -kle, Sec. , 628 N. E. 10th St . Sess ions every Su n.,7:30 p.m.

OREGON Port land : •P or t l and R os e L odge . O dd F e l l ow s H a l l . 635 N .K i l l i ngs w o r t h C our t . O l li e F . F u l l e r . M as t e r :Flo yd K. Ri ley. Sec. . 1711 S. W. 19th Ave. Se ss ions every W ed. . 8 p .m.

P E N N S Y L V A N I APhi ladelphia:*B en j am i n F r ank l i n L od ge . 219 S . B r oad S t .G. L . .1. J a lbe r t . M as ter : E dn a M. J a l be r t . Sec . .2108 S. Broa d St . Ses s ions every Sun. . 7 :30 p .m.T e m p l e a n d L i b r a r y o p e n e v e r y T u e s . a n d F r i . .2 to 4 p.m.Pi t tsbur gh :*T he F i r s t P enn s y l va n i a L odge . 615 W . D i am ondSt . Jo hn M. O 'Gui r i. M as ter ; Am el i a M. Kom arc ,S ec. M ee t i ngs W ed . and S un . , 8 p . m .

T E X A SFort Worth:Fo r t W or th Cha pter . 512 W. 4 th St . Mrs . Ida B.H o l i baug h . M as t e r : R u t h P age . S ec . , 1420 W as hi ng t on S t . S e s s i ons eve r y F r i . , 8 p . m .

H o u s t o n :Hous ton Chapter , Y. W. C. A. Center . 506 SanJ ac i n t o S t . M ar t i n M. B ur ke . M as t e r : M r s . W i nnie I I . Davi s , Sec . . 819 Yo rkshi r e St . Ses s ionseve r y F r i . . 7 : 30 p . m .

U T A HSal t Lake Ci ty:S a l t L ak e C i t v C hap t e r . I . O . O . F . B l dg . . 41 P os tO f fi ce P l ace . S t an l ey F . L eon a r d . M as t e r ; D ouglas Burg es s . Sec . . 866 S. 8 th . W. Ses s ion s everyT h ur s . . 8: 15 p . m . L i b r a r y open da i l y excep tSun. , 10 a .m. to 7 p .m.

W A S H I N G T O N

Michael' M aier Lodge, 1322 E. Pin e St. Ma r jor i eB . U m benh our . M as t e r . T e l . P R - 6943 ; G or donH a ckb a r t h . S ec . S es s i ons eve r y M on . . 8 p . m .L i b r a r v o p e n M o n. t h r o u g h S a t. . 1 t o 4 p .m .

W I S C O N S I NM i l w a u k e e :K arn ak Ch apter . 3431 W. Li sb on Ave. . Room 8.F r ed C . B ond . M as t e r : M ar i l yn B uben , S ee .Ses s ions every Mon. , 8 :15 p .m.

P r i nc i pa l Ca na d i a n Bra nc he s a nd F ore i gn Ju r i sd i c t i ons

T h e a d d r e s s o f o t h e r f o r ei g n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f th e i r r e p r e s e n t a t i v e s , w il lbe g i ven upon r eques t .

A U S T R A L I ASydney , N . S . W\ :Syd ney C hapte r , T. O. O. F . B ldg. . 100 ClarenceS t . . 12a C ha l l i s H ous e . M ar t i n ' s P l ace . A l t heaGlasby . Mas te r . Tel . FW-4584 Olive Snow den.Sec. Ope n Tu es to Fr i . . 1 to 3 p .m.Melbourne , V ictor ia:M el bou r ne C hap t e r , 25 R us s e l l St . F r ed W hi t eway . Ma s ter : Ol ive Ornah Cox. Sec . . 179 Ra th-m i nes R d . , H aw t ho r n , E E 3 . V i c . . A us t .

CANADAMontrea l , P . Q . :M oun t R oya l C hap t e r . T he L odee R oom , V i ct o r iaI l a l l . W es t m oun t . F r a nk A. E l l is . M as t e r ; A lf

Sut to n. Sec . . 5408 Clarke St . Ses s ions 1s t and3rd Thur s . , 8 :30 p .m.Toronto , Ontar io:T or on t o C hap t e r , 39 D aven po r t R d . M ar ven B owman. Mas ter ; J ean W. Campbel l . Sec , , 94 TTivb-bo t i r ne R d . S es s i ons 1 s t and 3 r d T hu r s . . 8 :15p.m.Vancouver , Br i t i sh Columbia:*V ancou ve r L odge . 878 H o r nb y S t . A. M unr oeM acL ean . M as t e r : M i s s M a r ga r e t C ham ber l a i n .Sec. , 817 Nelso n St . . T el . PA-9078. Sess ion s everyM on . t h r ou gh F r i . L odge open— 7: 30 p . m .Victor ia , Br i t i sh Columbia:*V i c t o r i a L odge , 725 C ou r t nev S t . T ho m a s F n l -thorp . Ma s ter ; R. Gibson. Sec .. 141 Mo nt real S t.Windsor , Ontar io:W i nds o r C hap t e r . 808 M ar i on A ve . N W . W hi t p .M as ter : M rs . S te l l a Kucy . Sec . , Tel . 4-4532.S es s i ons eve r y W ed . , 8 : 15 p . m .Winnipeg . Mani toba:C har l e s D ana D ean C hap t e r . 122a P hoe n i x B l ock .Jo hn G. Meara . M as ter : W i l l i am M. Glanvi l l . Sec ..180 Arno ld Ave. Ses s ion s every W ed. . 7 :45 p .m.

DENMARK ANI> NORWAY C o p e n h a g e n : •T h e A M O R C G r a n d L o d g e o f D e n m a r k a n dN o r w a y . A r t h u r S u n d s t r u p . G r . M a s t e r : C a r liAnder sen, S .R.C. . Gr . Sec . , Manogade 13. St r and.

K G V P TC a i r o :C ai r o I n f o r m a t i on B ur eau de l a R os e C r o i x .

J . S apo r t a , S ec . , 27 R ue S a l i m on P acha .

* ( I n i t i a t i ons a r e pe r f o r m ed . )

E N G L A N DT h e A M O R C G r a n d L o d g e o f G r e a t B r i t a in .R aym und A ndr ea . F . R . C . , G r . M as t e r , 34 B ays -w a t e r Ave ., W es t bu r y P a r k . B r i s t o l 6.L o n d o n :L ondon C ha p t e r . R i ch a r d J . L ake , S ec ., 38Cranbrook Ri se . Tl ford , Es sex.

F R A N C EM i l e . J eanne G ues don , S ec . . 56 R ue G am be t t a .V i l l eneuve S a i n t G eo r ges ( S e i ne & O i s e ) .

H O L L A N DA m s t e r d a m :D e R o zek r u i s e r s Or rl e . G r oo t - L ndg e de r N ede r-

l anden. J . Coops . Gr . Mas ter . H un ze s t r aa t 111.MEXICOQue tzalcoat l L odge . Cal l e de Colombia 24. Mexico.S r . R a f ae l A l onso E s pa r za . M as t e r : S r. B e r na r doL i ra M. . Sec . , Lon dre s 8. Bi s . Mexico. D.F.

N E T H E R L A N D S E A ST I N D I E SM r s . M . C . Z eyde l . G r and M as t e r - G ene r a l . D j ang l i47. S em ar ang , J a va . N e t he r l and s , E as t I nd i e s .

N E W Z E A L A N D A u c k l a n d :A uck l and C hap t e r . V i c t o r i a A r cade , R oom 317 .C. A. Maofe rson, M aste r : C. A. Tro up . Sec. , 31C ha t h am A ve . . M t. A l be r t . S e s s i ons eve r y M on ..8:00 p.m.

P O L A N DP o l i s h G r a n d L o d g e o f A M O R C , W a r s a w . P o l a n d .

SOUTH AMERICABuenos Aires , Argent ina:Buenos Ai res Chapter , Cas i l l a Cor reo No. 3763.S r . M anue l M on t eagudo . M a s t e r : S r . C . B l anche t .Sec ., Cal l e Cam aron es 4567. Ses s ions ev ery Sat . .6 n . m . and eve r y W ed . . 9 p .m .

SOUTH AFRICAPretor ia , Transvaal :P r e t o r i a C han t e r . J . C . H u n t e r . M as t e r : F . E . F .Pr ins . Sec . , 61 Vi l l a St . . Sunnys ide , Pre tor i a .

SW EDENG r a n d L o d g e " R o s e n k o r s e t . " A n t o n S v a n lu n d .F . R . C . , G r . M as t e r , V as t e r g a t an 55, M a l m o : I nezA kes s on . G r and L odge S ec .

S W I T Z E R L A N DA M O R C G r an d L odg e . 21 A ve. D app l e s , L ausann e. Dr . Ed. Ber tho le t . F .R.C. . Gr . Mas ter . 11A ve. G ene r a l G u i s an , L aus a nne : P i e r r e G en l l la r d .

Gr . Sec . . 2 C hem i n des A l l inges , L aus anne .

La t i n -A me r i c a n D i v i s i on

Armando Font De I .a • !ara , F .R .C. , Deput y Grand MasterD i r ec t i nqu i r i e s r ega r d i ng t h i s d i v i s i on t o t he L a t i n - A m er i can D i v i s i on . R os i c r uc i an P a r k , S an J o s e .

Cal i fornia . U.S.A.

J U N I O R O R D E R O F T O R C H B E A R E R S

A ch i l d r en ' s o r gan i za t i on s pons o r ed by t he A M O R C .F o r com pl e t e i n f o r m a t i on a s t o i t s a i m s and bene f it s , add r e s s S ec r e t a r y G ene r a l. J un i o r O r de r . R os i

c r uc i an P a r k . S an J o s e , C a l i f o r n ia .

T H E R O S I C R U C I A N P R E S S , L T D . P R I N T E D I N U . S . A .



AKE LIFE" W o n tA T V f c l c . .

LIF E AND DE ATH are not of our choosing. W hat we

do with our lives is largely up to us. Happiness and achieve

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skies. Thev must be attained. But how? What is the formula? Wha t

are the steps that must be taken? Mere speculative philosophy is not enough.

What are you doing to remake your life? Lea rn a practical method for

accomplishing yo ur fundamental desires . . . your purposes in life.

'? te e 'D u lc o u n A e

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THE f o ll o wi n g a r e b u t a f e w o f t h e m a n y b o o k so f t h e Ro s i c r u c i a n L i b r a r y , wh i c h a r e fa s c i

n a t in g a n d instructive t o e v e r y r e a d e r . F o r ac o mp le te l i s t a n d d e s c r i p t i o n o ! a l l o f t h e b o o k s ,

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ROSICRUCIAN PRINCIPLES FOR THE HOME

AND BUSINESS—By H. Spencer Lewis. Ph.D.

Th i s v o lu m e co n ta in s s u ch p r in c ip l e s o f p r ac t i ca l R o s ic r u c i a n l e a c h i n g a s a r e a p p l i c a b l e t a t h e s o l u t i o n o lev e r y d ay p r o b lem s o f l i fe i n b u s in es s an d in t h e a f f a ir so f t h e h o m e Hu n d r ed s of p r ac t i ca l p o in t s. P r i ce, p o s tpaid, $2.35.

"UNTO THEE I GRANT . . / '—By Sri. Ramatherio

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A THOUSAND YEARS OF YESTERDAYS

By H. Spencer Lewis , Ph.D.

A b eau t i f u l s to r y o f r e in ca r n a t io n an d m y s t i c l e s s o n s .T h i s u n u s u a l b o o k h a s b e e n t r a n s l a t e d a n d s o l d i nm a n y l a n g u a g e s II i s u n i v e r s a l ly e n d o r s e d W e l l -pr in ted , bou nd in c lo th . P repa id , a t on l y $1 20 per copy

MANSIONS OF THE SOUL. The Cosmic Con

ception— By H. Spe ncer Lewis , Ph.D.

R e i n c a r n a t io n t h e w o r l d ' s m o s t d i s p u t e d d o c t r i n e , c o mp l e t e ly a n d s c ie n t i fi c a l ly e x p l a i n e d S u b s t a n t i a t e d b yq u o ta t io n s f r o m em in en t au th o r i t i e s an d f r o m B ib l i ca la n d v a r i o u s o t h e r S a c r e d w o r k s. T h i s v o l u m e p l a c e st h e d o c t r i n e of r e i n c a r n a t io n h i g h a b o v e m e r e s p e c u l at ion . I l lus t ra ted , boun d in c lo th , 334 pa qe s Pr ice , $2 .45 ,p o s t a g e p r e p a i d

MYSTICS AT PRAYER— By Ma ny Cihlar

Austr ian philosopher and mystic

Th e f i r s t co m p le t e co m p i l a t i o n o f t h e f am o u s p r ay e r s o ft h e r e n o w n e d m y s t i cs a n d a d e p t s o f a l l a g e s T h i s b o o ka l s o e x p l a i n s , i n s i m p l e l a n g u a g e , t h e r e a s o n f o r p r a y e r ,h o w t o p r a y , a n d i h e C o s m i c l a w s i nv o l v e d . W e l l-b o u n d in clo th , p r in t ed o n a r t p ap e r i n two co lo r s , w i thd e c k l e d - e d g e a n d t i n te d p a g e s . P o s t p a i d a l $1 25 , p e rco p y .

THE SECRET DOCTRINES OF JESUS

By H. Spencer Lewis , Ph.D.

T h e s e c r e t t e a c h i n g s o f t h e M a s t e r J e s u s , f o r m a n y a g e sp r i v a t e l y p r e s e r v e d i n u n k n o w n a r c h i v e s , a r e h e r e i nb r o u g h t t o l i gh t. W h a t a r e t h e s e t e a c h i n g s a n d w h yh ad m an d e l e t ed th em f r om th e co n tex t o f t h e B ib le?T h e a n s w e r m a y b e f o u n d i n t h i s b e a u t i f u l l y b o u n d

Rosicrucian Digest, September 1947

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Transcript of Rosicrucian Digest, September 1947