The Rosicrucian Digest - April 1934.pdf

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r For the Student At Home. . .

THIS MONTH’S SUGGESTION

Oriental. Sufi, Persian, Hebrew,and Christian Mystics have all

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W ha t secret effica cy was there in the sacred chants of

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The book, "Mystics at Prayer," is a gem, for it containsthe selected prayers of the mystics and avatars of all ages.It reveals the words they used in their hour of dire need

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A N C I E N T H E R M E T I C S Y M B O L

This old symbol was beautifully executed by hand in brilliant colors and gold on parchment(lamb skin) and hung in the Sanctum of the Hermetic mystics. Th e double eyes represented thephysical and “Cosm ic" eyes of human beings. An interesting optical illusion will be noted byholding this design about eighteen inches from your face and concentrating your gaze on thetriangle bridge of the nose. Th e double eyes will gradually move. Th e Ancients believed thatthis symbol attuned them with the Cosmic. —Courtesy of the Rosicrucian Digest.



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Are all of the world s benefits jus t beyond your reach ? Are you held fast to one posi-tion in life, one line of work, one narrow margin of income, one little circle of home andsocial life? Is the great cry of the “S E L F W IT H IN ” for freedom, joy, success and per-sonal power, choked into stillness by your limitations?

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

T H E O F F I C I A L , I N T E R N AT I O N A L R O S I C R U C I A N M A G A -Z IN E O F T H E W O R L D W I D E R O SI CR U CI AN O R D ER

VOL. XII APRIL, 1934

C O N T E N T SPage

Ancient Hermetic Symbol, Frontispiece 81

The Thought of the Month ........................................ 84Come to our Convention This Summer ........... 87The Four Lovers ......... 89Cathedral Contacts .................................................... 92Ancient Symbolism ............................................ 94Ca n Monism Explain the Superco nscious? 95Pages from the Past ................................................... 102The Fourth Dimension 104Sanctum Musings ........... .............. ........ 107The Eternal Triangle ...................................................... 113How They Met Themselves, Illustration 117

Subscript ion to The Rosicrucian Digest , Three Dollars peryear. Single copies twenty five cents each.

Entered as Second Class Matter at the Post Office at San Jo se , C al if or nia , under Act of Aug us t 24 th , 1912.

Changes of address must reach us by the tenth of the monthpreceding date of issue.

P ub l i s hed M on th ly by the S u p r eme Counc i l o f

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



Th eTHOUGHT OF THE MONTHTHE NEED OF CONSISTENCY

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

T h e Ros ic ruc ian D igest A p r i l

1934

HOPE I may be

excused for re-peating a very oldstory for the sakeof illustrating animportant point,but I cannot helpreferring to thelittle fellow thatc la imed tha t hewas not afraid ofghosts or spirits,a n d w a l k e dbravely past the

cemetery at night whistling a lively tune.He undoubtedly belonged to the samelittle group of humans in which wefound one little girl asking her boyfriends if they believed in fairies andsalamanders, and one little boy repliedby saying. "No. I do not, but do not talkso loudly because they may hear you!”

It is one thing to have a sort of super-ficial belief in faith and another to liveit. As the months and years havepassed by and I have had the oppor-tunity to analyze the innermost thoughtsof a hundred thousand or more people

who have written to me about theirpersonal problems in life, or discussedwith me their religious or philosophicalbeliefs and principles in life, I have cometo the conclusion that the most seriousproblem that confronts most of the per-plexed in this world today is that of thelack of consistency in their thinkingand acting.

Almost universally throughout theworld today among the educated, en-lightened. and even those only partiallyeducated, there is a fundamental beliefin the immortality of the soul, or the

immortality of the real and true self in

man. Th is belief, however, is appar-ently purely superficial, and somethingthat is glibly talked about and reiteratedin ritualism, prayers, and religious orphilosophical conversations, but it is notdeep, and is not a conviction, and is innowise a real part of the true faith of amajority of these persons. W ith theleast provocation and with every moreor less serious incident in life this beliefin immortality is suddenly questionedand doubted and treated as though itwere a problematic matter not yetproved.

Surely the belief in immortality is afundamental part of the creeds anddoctrines of the Christians, the Jews, theBuddhists, the Mohammedans, and anumber of other religious sects. Goingamong the most civilized nations of theworld we find that a majority professto have the Christian or Jewish faith astheir guide in life, and yet among thesevery people one finds that this principleof immortality instead of being a funda-mental conviction that should guide andinfluence all of the thinking and actingin their lives is merely a vague hope thatis seriously questioned and doubted orcast aside in the consideration of anyimportant problem.

A person who believes with theutmost conviction that the soul or innerself in man is immortal and will liveagain in the hereafter, somewhere, willhave all of the affairs of his life coloredby this belief and certainly all of hisanalytical thinking in connection withmany of the problems of life will beaffected by this fundamental conviction.



If there is a part of us that is immortaland will live again, it must be a moreimportant part, a more real part, and amore omnipotent part of ourselves thanthe outer personality. In other words, abelief in the doctrine of immortality must rest upon the belief and convictionthat man is dual and that one part ofhim is an earthly, corruptible, mortal shell, while the other part is a divine andincorruptible part with eternal life as itsessence. W ith such a firm belief andconviction man most certainly must viewhis present life and present affairs froman entirely different angle than thatfrom which he would view life if he be-lieved that all there was to man was thatwhich he senses objectively and which

is mortal, corruptible, and of temporary,earthly existence.The fa ct tha t the real part of man will

live again would indicate that thisearthly existence is merely a temporary,transient stage of existence, and thatour experience, trials and tribulationshere are not the ultimate aim of life atall. It would also indicate that man hasa greater purpose in living than merelybeing here on earth, and it would tendto reveal to us the fact that man canattain an ideal state in which there mustbe justice, love, mercy, and a properreward for right thinking and rightliving.

The whole scheme of our life here onearth and of our experiences and de-velopment is explained in an entirelydifferent light if we have a firm convic-tion in the doctrine of immortality. Butagain I say, despite the fact that amajority of the religions of the worldteach this doctrine of immortality, andthe followers of these religions gliblyrepeat that doctrine and accept it aspart of their understanding of life, theycast aside the belief in all of their im-portant considerations.

Take, for instance, a letter now beforeme from a woman who is not a memberof our organization but who has beenreading our literature and our books fora number of years in an attempt tofollow some of our principles. Sheclaims to have a good understanding ofthe Christian religion, and to be a firmbeliever in all of the metaphysical prin-ciples taught by our organization andothers. In this letter she wants to show

me how her prayers to the Cosmic, orher personal appeals to the God of theUniverse and to Jesus the Christ wereanswered at certain crucial times. Shestates that in those days recently whenshe had to face a very necessary andimportant operation in a carefullyselected hospital with the assistance of avery competent physician, she was sud-denly brought face to face with therealization that her transition, if itoccurred during the operation, wouldleave her little child alone in the world.This she desired to prevent if possiblethrough prayer. Then, according to herletter, she says she took her Bible withher to the hospital, and for several dayspreparatory to the operation she con-

stantly read the Twenty Third Psalm.And she says, “As I went under theether I kept repeating, ‘I shall fearno evil’.”

Undoubtedly her Christian friendsand even the pastor of her church wouldhave looked upon this as a beautifulexample of religious faith. But was it?W hy , of all of the beautiful thoughtsexpressed by Jesus and to be found inthe old and new Testament of theChristian Bible, did she select the oneproclaiming that she feared no evil?Christianity and many other religionsteach that there is no death and thatit is merely a change, and this changerepresents one of the most glorious,beautiful experiences in life, and some-thing that should be anticipated withsublime joy, or at least considered as aDivine decree bringing sublime relieffrom sorrow and the beginning of a newand better life. W hy , then, should anyChristian, or any Buddhist, or any M o-hammedan or any other, have any fearof death? And why should such aperson, in the face of possible transition,

proclaim himself as fearing no evil withthe hope that transition might be pre-vented and the decree of God set aside?Is this consistent with the belief in theimmortality of the soul, and the state-ment that there is no death? W h y lookupon transition as an evil, and to pre-vent such an evil coming to one’s lifefalsely proclaim, “I fear no evil”?Surely this person did fear transition, ordid fear what she believed was death. Her exclamation or proclamation thatshe feared no evil was therefore untrue.



and was intended to serve the samepurpose as the whistling done by thelittle boy as he passed the cemetery. Shedid not mean that she feared evil at thehands of the physician, for if she had

really believed the physician was incom-petent and would do evil to her wilfullyshe would have been consistent enoughin those material beliefs to have selectedanother physician, or to have postponedthe operation. It was the fear of theunknown rather than the known thatcaused this dear woman to weaken inall of her religious faith and try tobolster up her courage in the face of herdoubts by proclaiming to herself thatshe feared no evil.

In the thousands of telegrams and

letters which we receive from personswho are ill, or who have been injured,and who ask for immediate help, thereis nearly always the statement that theydo not want to die and that they feardeath. Ma ny persons have written tous in regard to this fear, and have askedwhat can be done to overcome it. Onesuch letter received recently is typicalof a great many. Th is person said thatshe feared to go to her church regu-larly because she often noticed that onemore member of the congregation hadpassed out of this life, and the absenceof these persons and the memorials tothem expressed in the church remindedher constantly of the fact that she, too,was getting old, and approaching thetime when transition might be expected,and it gave her a shudder to think thather life was about to close or that shehad reached the end of the long roadhere on earth. She said that she hadeven forced herself to find excuses fornot attending the funerals of some ofthose persons who were well known toher. because every time she looked upon

a lifeless figure in a casket she wasreminded of the fact that her time fortransition was also close at hand. Th isis not an exceptional case, and if youthink it is, just make inquiries amongyour friends and acquaintances andstart talking about transition and socalled death, and speak of it as some-thing that you do not fear. Speak of itas though it were an event that youreally believed was a glorious experi-ence, and one which all of us shouldanticipate with a calmness and a com-

plete freedom of fear, hesitancy, ordoubt. You will see at once that you aretaken as one who is strange in his be-liefs. Your attitude will be challenged,and your calmness will be looked upon

as a sacrilegious pose. W h y shouldthis be?W e go to sleep each night calmly,

deliberately, and fearlessly placing ourconsciousness and all of our worldlyinterests and affairs into a state of sus-pense, not knowing whether that periodof suspended consciousness and anima-tion will be long or short, temporary orpermanent. But we have a convictionthat we will awaken. W e have a firmlyfixed faith that the morning will cometo use, and that we shall see sunrise and

once again go about our affairs. W eeven plan at night what we will do inthe morning. W e even arrange ourfinancial and other material affairs insuch a manner that they hang in thebalance during the night, and we haveno doubt but what in the morning weshall be able to adjust them. If each oneof us approached the nighttime hoursof suspended animation with the sameattitude as most persons approachtransition, we would be in a furor everynight, and every individual would bebusy settling his estates, arranging de-cisive actions, instructing others howto proceed with his affairs in the morn-ing, and dissolve our earthly ties sothat others might assume our positionsand our powers. W e do not do this,however, because of our faith in life andin the continuity of life. W e believe weshall live again in the morning.

Certainly the period of suspensionduring the night is frought with as manyunknown experiences and represents acondition as little known to us as socalled death, and yet we have no fear

of sleep and do have a tremendous fearof transition. If all of us believed in theimmortality of life as firmly and as trulyas we believed in the continuity of lifeday after day through our waking andsleeping periods, we would approachany serious crisis in our life with thesame calmness and the same consistencyof attitude as we approach the hourof sleep.

The excuse that transition might findus unprepared in our worldly affairs,and in our worldly nature, is no excuse



T h e Four Lovers AN ALLEGORICAL MYSTICAL STORY

By F r a . D a vid M a n n e r s

V V V

EAR the end of thegreat Highway,there is an Inn.T h e H i g h w a ygoes only a fewpaces beyond theentrance to theInn and stops atthe foot of a greenhi ll . O n e i th erside, the dark treesof the forest standtall and thick; butthe hill itself is

grassy smooth and clear of trees. Fromits rounded summit one may look backalong the way that one has come andsee a great panorama. Fore sts, deepshadowed, with their clear brooks anddashing torrents; cities under veils ofsmoke and mist; bright farmland fields,where cattle graze; snowcapped moun-

tain peaks, the setting sun, the plainsand deserts white beneath the risingmoon; the roar of machines and men; thesilence of a sleeping town; restlessoceans cut by throb of ships; the whirrof planes that hurtle through the stars.

All is there scattered along the pathand fading out of sight down the years— but looking forward one finds oneselfstanding on the edge of an enormousabyss which spreads on every side intoan endless emptiness— W ra ith s of mistfloat by the edge and disappear into the

indigo shadows. Th ere are no stars

here and we may look as far below asabove. Heads reel a little at the con -ception of this vast space, and mosttravelers, loath to hurry on, turn towardthe little Inn to rest awhile. The gatesare opened wide and the shadowedgarden is peaceful in the deep twilight.

On a bench, at the base of an ancientfir, sits an old woman. She was so tiredwhen she came through the gate that she just sat down in the garden of the Innand remained there, drinking in thequiet beauty of the place, and lookingback along the road she had come.

“My life has been dedicated to thechildren,” she said. "I have watched somany grow from helpless things to menand women. Through their sickness Ihave not wearied from tending to theirwants— nor could I count the sleeplessnights of watching. T o serve them hasbeen my joy. I have been like a lover—

a lover of mankind great and small—fighting for, providing, protecting. Con-tentment came when my arms wereabout them— soothing aw ay their tearsand singing them old songs. All menand women were children to me. I haveonly wanted to love them. As I grewolder, my heart seemed to grow greaterand greater till it embraced the wholeworld, and all the sons and daughtersin it, alike— but now I have been takenfrom them, my life is finished, but myheart is not at peace— Th ere is still a

great yearning and a loneliness.”Eighty-ntne



“I, too, am lonely .” A gaunt manattired in the dress of a pilgrim hadcome out of the Inn and stood besideher while she mused. “I listened toyou,’’ he said, “Now you must listen tome, for I, too, am, in a way, a greatlover .” Th e woman looked up into hiseyes and was amazed by their deep,sincere beauty. She thought. “He isall eyes, poor thing. He needs a goodmeal.”

The man's body was painfully wasted— more like the ghost of a being, witha great pair of eyes burning— burning.

As he continued speaking to her, hisgaze drifted to the great void at theother side of the knoll, where she hadfeared to look. “All my life ,” he wenton, “has been devoted to the teachingof good— I have denied and masteredmy physical being till it has no furtherpower over me— I am consumed by theinner desire to be one with the source.1 have detached myself from the worldof men and feel no pain— physical oremotional — All my concentration iscentered on the one great Love— I havelooked forward to transition from thisconscious world as meaning union, atlast, with the Divine mystery— butsomewhere I have failed, for I find Ihave neither the strength nor the know-

ledge of the way to go on. “Thou gh Ihave loved with all my soul, still I amunrequited and lonely.”

The woman leaned towards him andtouched him on the arm. “Te ach me toknow your love, that I may have cour-age to look where you are looking.”

The man turned to her.“Yes, if you will teach me the mystery

of your heart’s love in return,” he an-swered.

She drew him down so that he satbeside her on the bench, and placed hercool fingers over his eyes.“Be my son for a little while,” shewhispered.

“I am less lonely with you thus,”he said.

“I, too,” she answered — and thenthey told each other the story of their

T h e ^ves.Rosicrucian Soon another came out of the Inn and

began pacing up and down the gardenL'tgest path. He was a short man, with hands A p ril clasped behind him and head bent1934 forward.

Th e woman spoke— “All day he haswandered up and down that path mut-tering to himself— W h y will not thepoor thing rest?"

“He is a scientist,” said the teacher,“He has a great weight of knowledge onhis mind and probably finds it uselessnow. Call to him."

The woman hesitated, “He is strangelyremoved from me— I fear him— Hiswords and terms baffle me. All day hehas not been aware of me, though attimes he passed so close, I could havetouched him.”

“Call to him,” said the teacher.The woman called to the master mind

and he came toward them, talking aloudto himself, “And to think of the years Ihave slaved to understand and hold thesethings in my brain; I have measuredand weighed the universe and traveledthe spaces between the stars; I haveseen all manifestation in the essence ofit’s composition, and all the forces, lawsand cycles in nature have I known andretained. The consciousness of all thecosmos I have held in the small graycells of brain— and I know the secretrelation between these cells— and thoseother cells men call stars— All are of oneessence — subjec t to the same laws.Man ifestation is vibration— Life, the re-lease of power. Through this mortalmind have I come into the inner court ofmysteries— close to the eternal Cause.Like a passionate lover have I houndedit down the years of my existence—waiting for the moment to draw asidethe last great veil and look into the heartof that which men call God, but I can-not. Something is forgotten— somethinghas been missed and I am full of despair.Surely this life has not been in vain.”And he held his head in his two handsas if to prevent it from breaking.

The woman put out her hand andtouched him. “You must be tired,” shesaid, “Come, sit here with us awhile,and rest.”

“O, I am tired,” the master mind an-swered. Th en for the first time he be-held her. “W h o are you?” he asked.

The woman, feeling the presence ofthe teacher by her side, was no longershy of his great mental superiority andshe answered straightw ay— “I wouldcomfort you.” Th e master mind sat at

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her feet— sighed deeply— and leaned hishead against her knee for support. Th ewoman bent and kissed him gently onthe temple.

Th e teacher spoke. “Wo m an, You have taught me."“I?” she said, “It was your presencethat took away my fear— I have newpower.” She turned her gaze towardthe grea t void and smiled. ‘‘You see,”she said, “With your faith, and thisman’s knowledge I no longer fear that out there. You two must never leaveme. I am old and feeble and can go nofurther alone.”

“W e, too, are weary,” answered theteacher.

Just then a str an ger entered thegarden of the Inn. All three lookedtowards him and saw a man of dazzling physical beauty— a young giant withthe rippling grace of a panther. Hestood there bold and arrogant in thehalf gloom, with his fine arms foldedacross his chest, and regarded themsullenly.

“Such beauty has no heart,” said thewoman.

“No soul,” said the teacher.”A man animal with no mind,” added

the scientist.

The youth strode toward them.“It's alright for you old folk,” he said,‘‘but what about me? I ’m young andstrong — I love life and the world more than anything. I have worshipped thistemple, my body, and made it a thingof strength, prowess and beauty— all forthis premature end and extinction.Barely have I tasted the warm wine orthrilled to the mystery of flesh andcreation. No God could be so cruel andunjust— I have wanted to live gloriously— with all the strength of my body— torun, to leap, to breathe, to sleep— tomate— gloriously, strongly— to draw inthrough the senses all the wonderfulsights and sounds and goods of theearth. Th is is my only love and ambi-tion— and now I am nothing— I cannotgo on— I will not. It is too much to ask.

Is there nothing but ext inction?” Andthe lad fell to the ground, weeping.

The woman rose and kneeled be-side him.

“Let me tell you my story,” shewhispered. “I am your mother ,” shesaid. He stared at her strangely, andheard her tale of hardship and service.As he listened, his eyes becamesoftened and he held her hand gently.W he n she had finished her story she ledthe youth to the bench where the scientis and teacher were waiting. The foursat there under the star scattered heavenand the teacher poured out the song ofthe love of his soul to his listeners— andlater the scientist laid at their feet thewondrous mysteries of manifestation,

while the youth and the others weretransfixed with the awe of perception.All through the night they sat

huddled together in happy communionand at last when the firmament paledbefore the oncoming dawn— the youthrose and stood smiling before them.

“You have given me much— new hopeand the knowledge of life that is end-less. W hat can I give in return for thisblessing?”

“Give us your strength,” said theteacher, “that we may continue our

journey .” For answer the lad stoopedand gathered the woman in his arms.“Follow me,” he said to the others.

And the two men, each with a hand onone of the youth's shoulders, obeyed.Up the slope onto the crest of the hillthey climbed, and stood on the brink ofeternity — facing the all envelopingnothingness.

“W e are at Peace— Thy W ill bedone.” said the teacher, and a wraith ofmist blew about them and cleared— andthey were one! One Being with thestrength and beauty of the youth, theeyes and soul of the teacher, the mindof the scientist and the heart of themother. And the voice from the voidsaid:

“Thou art the perfect SE L F . Returnto the world—LIV E M Y TR U TH !— ”

V V V

R EM E MB ER T O R E A D T H E R O S I C R U C I A N F O R U M



rTSrTig?; r. r/ r/ vtr nrya fy ursviivsvi&

©

The "Cathedral of the Sou]” Is a Cosmic meeting place for all minds ofthe most advanced and highly developed spiritual members and workers ofthe Rosicru cian Fraternity. It Is a focal point of Cosmic radiations andthought waves from which radiate vibrations of health, peace, happiness,and inner awakening. Var ious periods of the day are set aside when manythousands of minds are attuned with the Cathedral of the Soul, and othersattuning with the Cathedral at this time will receive the benefit of the vibra-tions. Tho se who are not members of the organization may share in thisunusual benefit as well as those who are members. Th e book called “Liber777“ describes the periods for various contacts with the Cathedral. Copieswill be sent to persons who are not members by addressing their request forthis book to Friar S. P. C., care of AMORC Temple, San Jose, California,enclosing three cents in postage stamps. (Please sta te whether member or not—this is important.)

-©

UNIVERSAL RELIGION

HE Cathedral ofthe Soul is con-tinuing to appealto the multitudes

who feel that theywant some contactwith a universalreligion or a uni-v e r s a l a l t a r o fworship where allo f the va r ious

T h e creeds andr d?c'n t r i n e s o f t h eRostcructan ----------------------------- djfferent denomj,Digest nations and sects are laid aside and all

A p ril human beings come together to worship1934 the one ever living God, regardless of

individual attempts to interpret thenature of God and his Divine methods.

The soul of man is universal, and theDivine Essence of life in man is uni-

versal. Th e soul knows no creeds ordoctrines, and it knows no distinctionsin the moral code of life, or in thefundamental principles of truth and

justice. Ther e cannot be a multiplicityof Gods, for there can be only one andto this one God must we lift our heartsand minds in adoration and attunementif we would seek to have the most sub-lime and supreme of sacred harmony inour own beings. No matter whatchurch, cathedral, temple, or shrine wemay enter in our journeys through

Ninety- two



life, the supreme test of our religiousdevotion lies in our attunement withGod. Th e traveller going through manyforeign countries is always tempted tovisit the shrines, temples, and churcheswhich he finds close at hand, and soondisregards the distinctions of creed anddogmas. T o him the sacred music fromthe grand organ of a Roman CatholicCathedral, open at all hours for thosewho wish to meditate and pray, is likea grand invitation to step out of theworldly life into the sublime aura ofcommunion with God . But on anotherday he may find the little church ofsome Protestant denomination at thecrossroads just as appealing, and justas inviting for his sacred communion.

The absence of the magnificent struc-ture, the decorations, and symbols, iscompensated for by the simplicity andthe impressiveness of the sacred vibra-tions. Th e absence of the music iscompensated for by the Music of theSpheres which one may hear in thesilence of such simple shrines. On an -other day the impressive ceremony insome Jewish Synagogue or the opendoor of some Jewish Tabernacle mayafford him the opportunity of onceagain approaching the presence of theCrea tor of all living beings. In theMosque of the orientals, and in theopen temples of the Near East, he willfind again the spirit of worship, andthe opportunity for heavenly contact.

If the heart and soul hungers forDivine communion all of the ornamentsof creed and dogma, and all of the con-tentions of sectarianism are melted awayin the warmth of devotion. Above andbeyond all of the faiths and holysymbolism, higher than all of the shrinesand all of the deeds and acts of holy

beings on earth, is the love and wisdom,the life and power of one Supreme God,and to this God man ever lifts his con-sciousness in seeking to ennoble thehighest elements of his nature.

To hundreds of thousands today theCathedral of the Soul is the open doorto universal love, peace, and power.Our little pamphlet called “Liber 777" has been printed in so many editionsthat several million copies of it havebeen put into circulation and are indaily use as a guide to the privileges

which the Cathedral of the Soul ex-tends to all living beings.

If you are a stranger to this greatCathedral, and if you have not secureda copy of “Liber 777,” you shouldsecure a copy at once, and not letanother week pass by without thewonderful benefits of whole hearted,unrestricted communion with the Fatherof all the children of this earth. T h eCathedral of the Soul is like the largeliving room in the old homestead wherethe great fire bums in the fireplace,and the unlocked door offers a con-tinuous invitation to the children andgrandchildren to come back to the oldhome, and in one grand reunion enjoythe warmth of the fire, the love in the

hearts of the parents, the spirit ofattunement that pervades all whocome within the walls of the place, andthe guiding protection of an all wiseGuardian of the home.

W ithin this great Cathedral of theSoul the very inner self of man findspeace and happiness. The intellect isinspired, and the consciousness isstrengthened. Health and happinessare sure to result from such daily con-tacts with the sublime Cathedral of theCosmic realm where thousands of minds

meet in unison with the same ideals, thesame inspiring hearts and minds.The Cathedral invites you to come

within its great portals. A t any hourof the day, in any place you may be, inany status of life, in any problem, orany mental or physical condition youare welcome. Poor and rich alike, thefortunate and the unfortunate, the de-vout and those who are still skepticalare cordially invited to share in thebenefits of holy communion and Divinemeditation such as that offered by theCathedral of the Soul.

If you are acquainted with theCathedral make it your business to haveextra copies of “Liber 777" on hand,and when you find those who are per-plexed or in sorrow, or who are in illhealth or despondent, give them a copyof this book as you would give them akey to a new life and a new paththrough life. Urge them to enter thisCathedral in the moments of theirprivate meditation in addition to what-ever church services they may attend onother occasions. Let them take their



own religion with them into the Cathe-dral, and there find that each word of it,each principle of it turns into truth andbecomes like unto all truth, for all creedsand all dogmas are but attempts to name

God, to speak of Him, and to revealHis inner self to those who are seekingfor the light of salvation.

Thus you may become a missionaryin the great work of the greater church.Bringing men and women closer to God

will bring them closer to the church oftheir own selection; and bringing thosewho are not associated with any churchinto the Cathedral of the Soul will bringa contribution to their joy and happiness

which they will always appreciate.Make all the Cathedral of the Soulwhat you will, and as you will, but itwill always be the meeting place of allminds and hearts in the presence of theGod of all.

V V V

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

T h e Ros ic ruc ian D igest A p r i l

1934

ANCIENT SYMBOLISM

Man, when conscious of an eternal t ruth, has ever symbolized I t se that thehuman consciousness could forever have real izat ion of i t . Nations, languages, andcustoms have changed, but these ancient designs continue to i l luminate mankindwith their myst ic l ight . Fo r those who are seeking l ight , each month we willreproduce a symbol with i ts ancient meaning.

T H E S ER PE N T A N D T H E H O U R G L A S S

This symbol is a comp osite one— a com-bination of two very old symbols. The old-est of the two is the snake with his tailin his mouth. The snake has long beenused as a symbol of wisdom by ancientpeop les. There is no definite reason givenin any sacre d literature or in early record sas to why wisdom has been attrib ute d tothe serpent, unless it arose from the bibli-

cal story of the Garden of Eden and similar stories.

The symbol of the circle form ed by the snake placing his tail in hismouth is a symbol of eternity— the universe without begin ning orend, com plete in itself, and all wise. Wh en this symbol is com bined

with the one of the hour glass which alludes totime, the interpretation is universal wisdom, being

^ constant in its app lication and eternal in itsexistence.

|£



Can M oni sm Exp l ai n t he Superconsci ous?

By S ro . F ra n c e s V e j t a s a

V V V

F T E R millions ofyears of effort inthe pursuit of theu n f o l d m e n t o fs e l f , m a n h a sp a s s e d t h r o u g ht h e w a t e r a n de a r th k in g d o m sand now standsc o n t e m p la t i ngh i m s e l f i n t h erealm of the air,the psychic exist e n c e o f m a n

which because of its high rate of vibra-tion cannot in most of its phases assumea form gross enough for ordinary visionand comprehension. In this state ofsuperconsciousness the metaphysicianor dualist pauses to look back across hismarch of time.

From a lower level of consciousness,

science views proudly its achievement inthe culmination of monism— a doctrineholding that all phenomena can betraced back to one agent or physicalunity. Tra cing down through the stagesof organic evolution, from the multitudinous called man to the single celledamoeba, science finds that plasm, sub-stance of the cell, is the basis of allcreation; that the duality of the cell,energy and matter, is forever inseparableand therefore one; that the energy livesby reason of and for matter, and thattherefore matter is supreme.

The dualist agrees as to the harmoni-ous function of energy and matter in itssimplest form, that of the isolated cell,but in opposition to the monistic doc-trine asserts that energy or force existsindependent of matter, and that matteris created by dual energy (negative andpositive) to serve a purpose in theevolution of the soul, the source ofenergy or force, and that the evolutionof matter is only a by produ ct. Hefurther asserts that the cause of thiscreative force is Supreme Intelligence,or Divinity. Th us reasons the superconscious man, the finest expression offorces manifesting through gross matter.Can we justify this intellectual productas being the result of a mechanicalprocess of matter in motion which bychance and without intelligent guidancehas attained our highest position ofintellect?

For a lower rung in the ladder, let usagain return to science. W hen throughthe aid of chemical knowledge and themicroscope, man first glimpsed thesecrets of a plant’s cell, he was startledto find there his own beginning, andafter centuries of study, scientific con-viction has declared the relationship ofplants to animals and animals to man.

Palaeontology, or the study of fossilforms, evidences that water life camebefore earth, that reptiles precededbirds, and that the first birds hadreptilian tails and teeth.



Morphology, or the study of dif-ferences and similarities of physicalform, shows that birds in form are onlymodified reptiles.

Embryology, or the study of the de-

velopment of the embryo, shows that thebirdling in its development in the eggpasses through a reptilian stage, that thehuman embryo during its prenatalgrowth passes through all the stages ofanimal evolution and that it cannot bedistinguished from that of the anthro-poid ape and other mammals even in thesixth week of its development.

The evolutionary conception has be-come a unifying agent in every field ofmodern thought. And although it cameinto conflict with the church with re-

spect to the origin of man it need nothave done so. In protest to this the139th Psalm seems to cry out to theCosmic God: “M y substance was nothid from thee when I was made in secretand curiously wrought in the lowestparts of the earth."

In this modern day, the metaphysicianwhose theory is that all being is dual—body and soul, matter and spirit, formand life— does not quarrel with thescientist but accepts his findings andbroadens them by adding the metaphy-

sical convictions.The scientist who clings to the monis-tic theory, that is, that everything thatexists constitutes one inseparable andindivisible entirety, refuses to meet thedualist on the ground of an entirety orunity of a psychic nature which per-meates and controls matter and mayexist independently of it but on a higherlevel of vibration.

For a fuller understanding of themonistic theory, or the all embracingNature god, we may well look to one ofits profound expounders, Prof. ErnestHaeckel, author of Last Words on Evolution and The Wonders of Life.

Although Professor Haeckel uses theterms soul and psychic, his understand-ing of them is not that of the metaphy-sician or dualist. T o the metaphysician

T h e body lives for the soul; to HaeckelRosicrucian sou^ ives or b°d y and is bound

in everlasting subjection to it. He ex-plains man’s attainment of conscious-ness as an evolutionary product, butdoesn’t classify it as a characteristic

Digest A pril1934

of an immortal soul. The soul, he states,is not immortal but is a quality exist-ing in the plasm of the cell and passesinto a new body through the process ofprocreation, as a part of the germ cell.“All living plasm has a psychic life,’’he declares. “The nucleus of a cell isits soul. ” The nucleus, then, is the lifeof the cell and yet its slave. In this waythrough the run of millions of yearsgreat minds are evolved.

In The Wonders of Life it is furtherstated that the curious predisposition toa priori knowledge is really the effectof inheritance of certain structures ofthe brain, which have been formed inman’s vertebrate ancestors slowly andgradually by adaptation to an associa-tion of experiences.

Since the soul of the cell is the nu-cleus, the soul of man is the physiologi-cal action or function of the brain aseffected by the cells which make up thebrain collectively.

It is rather surprising as well as dis-appointing that this vigorous thinkersatisfies his wonder as to origin of life,or first plasm, by the supposition thatat the time when organic life first ap-peared (the Laurentian period) condi-tions were such as to produce plasm.

The mystery of the “breath” bywhich according to the Scripture manbecame “a living soul,” and by whichas stated by some of our ablest philoso-phers man’s soul enters and againleaves the body, is not considered inany profound sense.

W e have named the metaphysician asthe leader in the psychic or the realmof ether, and considering him as a runghigher up in the ladder, we look to himnow for enlightenment.

From centuries past the philosopher

has looked upon the living cell as apotential universe, and we find him un-able to confine to gross matter the im-pelling or driving forces of the cell.This includes also the forces of attrac-tion and repulsion as found in inorganicmatter. W her ev er there is matter, thereis energy, the motivating force of mat-ter, making it live, change, reconstruct.W h at for and from where generatesthis power in such intensity of creativeeffort? Is its explana tion in the generallaws of physics and chemistry adequate?



Turning to What Is Evolution, byGeorge J. Dudycha (Ripon College),we read: “W e have come to believethat the problems of evolution are meta-physical. W e are at an end of biologi-cal philosophies.”

Psychology we also find inadequateand agree with the objection of JohnFiske in his Outlines of Cosmic Phi- losophy: “So long as we state facts ofwhich all the terms lie within the organ-ism, our facts are anatomical or psysiological and in no degree psychological."

Linder the stimulus of our own think-ing apparatus— the apparatus for whichwe have asked a scientific explanation— we are inquiring: Does nervouschange produce feeling or does feeling

produce nervous change? Does theviolin make the musician or does themusician make the violin? Do es theengine make the engineer or does theengineer make the engine?

It is the creator, we answer, who pro-duces the instrument and, although thetool or instrument of manifestation maybe impaired or destroyed and the crea-tor, lacking a material outlet, is no longer able to make himself known to our phy-sical hearing, vision, or any of the othersenses, the creator’s existence has notbeen affected. And it is just in thisway, the mystical psychologist asserts,that the psychic man may live withoutthe physical body and its chief instru-ment, the brain, although unable tofunction through it on the grosser plane.

The ancient astrologer, our first sci-entist, saw in the human cell the minia-ture man and the miniature universe,the heart of man representing the nu-cleus in the individual, the sun repre-senting the nucleus or positive force ofthe universe— these centers maintainingalways by means of their vibratory at-traction and nature a certain relation-ship with the component parts of theunit or whole and also with the entirety,the all inclusive Cosmic Keyboard ofVibrations.

And just as a definite vibratory rateis responsible for the variation of toneson the piano so numerically differingvibratory rates of a creative force areresponsible for the electron which cre-ates the atoms of the many forms ofmatter. It is the rate of vibration, then,which determines whether the creation

shall be a stone or a peach.

As we strike the keys on the piano inprogress upward, we find that the tonesbecome more and more highly pitcheduntil they are almost inaudible to thephysical ear. Th e scientist informs usthat our striking the chords whichcauses vibration, is responsible for thesounds or music from the piano, andthat the faster the rate of vibration thehigher the pitch.

The deaf man, then, having an im-paired instrument of hearing, hearsnothing— to him the music is non existent; to the man of normal hearing themusic of the entire piano keyboard ex-ists: but to the man with the highly sen-sitized ear, an ear psychically awaken-ed, the sound does not stop with theman made keyboard but reaches outlimitlessly into the cosmic. It was suchmusic that the genius Wag ne r was ableto hear and strove to reproduce forman's physical ear. Th is phenomenonthe psychologist, whose own senses havenever thrilled to the “symphony of thespheres,’ attempts to explain as audi-tory hallucination.

And so it is with vision. T o the blindman nothing exists till it is revealed tohim by the sense of touch or in someother manner. The man with normal

physical vision sees objects having avibratory expression slow enough to bephotographed by the physical eye.—which constitutes all objects or matterof coarse composition. If the object issmall but still of an unrefined or coarsenature, it may be magnified and thusstill viewed by normal eyesight.

Objects, however, of an immaterialnature, although they may be of largeproportions, remain invisible due to theinadequacy of the physical eye to photo-graph their fast rate of vibratory ex-

pression. Th is manifestation, however,does not escape the eye which has at-tained psychic vision, but appears to iteven as matter but of a finer form, giv-ing it the elusiveness of ethereal orgaseous substances. Manifesta tions ofthis quality need careful analysis butcannot all be dismissed by the popularterm “hallucination.”

Thus from the basic principle of vi-bration, we see the futility of the de-mands for grossly material manifestationor reconstruction of all things psychic.

The scientist who calls for proofs of this



nature must remain calling, althougheven as he waits these forces are in hispresence, anticipating the upliftment ofhis consciousness— the increase of hisown vibratory expression to their level— to gain comprehension of and entr-ance into the realm of highest evolution.

The monist watching the mind oper-ating through the brain, belittles it inerroneously assuming that mind existsbecause of the brain and that the soul,or from the mystic’s view point man’sgoal of perfection, lives in the bodyrather than that the body lives in thesoul which is supreme. T h e mind beingin its entirety a property of the psychicman motivates and moulds the physicalbody, the grossest expression of thesoul.

The monistic conception that the brainis supreme fails to explain the self sus-taining and self reproducing amoeba,which science credits with neither brainnor nerves. Again, the monistic con-ception that man exists as the highestcreation of evolution solely because ofhis structure, finds contradiction in theinstinctive behavior of certain insects,such as bees, ants, and wasps, whichdefies the intelligence of man. Althoughthere is not found in the ant the highlyevolved human brain, there is found in

him human behavior, which adds signi-ficance to the belief that "All being isdual”— the Divine existing in the un-conscious. awaiting consciousness byway of the process of evolution, andrecreating for itself on the long journeychanging and better instruments forphysical expression.

Evolution as a Latin derivative meansunrolling or expanding— an unfoldment,then, of potentialities embedded in thebeginning or germ. Therefore, only thatwhich is in the seed can be evolved intothe plant, and although a potato may bemodified as to size and quality by itsatmospheric and earthly environment,it can never bear walnuts; neither cana cow by physical birth reproduce ahorse, as a step higher in evolution.

For the mystery of evolution wemust, therefore, look beyond the physical into the force which motivates mat"ter, and assume the physical expressionof man as being only his early or larvaform.

T h e Ro s i c r u c i a n D igest A p r i l 1934

Without ignoring the purely material,but passing through and beyond it, wemay divide the evolutionary progress ofman into three sections: (1) the physi-cal with its corresponding unconscious;(2) the mental and conscious; (3) thehighly psychic and superconscious.

To the first section belongs primitivelife, the life of instinct or vital urges,which are responded to blindly and with-out personal logic. It is the age of thesavage, the “survival of the fittest,”when physical power holds supremacy.It is the time when fine emotions havenot yet received invitation for awaken-ing and when cruelty and greed arebeing stored in with the unconscious,commencing the development of a con-dition which necessitates future purging

— the condition of accumulation of ad-verse experiences which the Hinduphilosopher knows as Karma and whichthe psychiatrist diagnoses as diseaseand seeks to remove by “cleaninghouse;” the latter, however, limits him-self to the present, while the formerincludes past incarnations.

Coming back to the principle of thecosmic keyboard of vibrations, we findthe savage at times making a crude ef-fort to strike a higher key throughrhythmic cries, dancing, and tom tom

music, as if in unconscious attempt tostir life into his slumbering GreaterSelf.

In support of the dualistic theory,we must assume that the Divine sparkmoulding every man through the subconscious mind is also in the savage,but awaiting the stimulus of consciousintelligence which comes with the de-velopment of individuality, by means ofthe objective mind which is attained bylife experiences.

It is through thought that man firstbecomes conscious of self. It is throughthought that man must continue to seekfor self. Firs t man’s mental world mustsubdue and control his physical worldand then in turn his mental world mustyield to the highly psychic or spiritual.

When man first became aware of selfit must have come on the flash of firstthought, the rise or first breath of in-dividuality. Up to this time man musthave existed like a drifting raft on a



changing sea of peace and turbulance.— an object without will and propelledby the varying forces of outside influ-ence, and from within almost as me-chanically responding to instincts notunlike those of animal life of the lowertype, urging satisfaction and fulfillment.

It must be that at the awakening ofconsciousness, man’s thought centeredupon his physical self and the impres-sions placed upon it by his five senses.These senses were like electrical me-chanisms uniting him to the world oflife and at the same time ceaselesslystirring him into individual awakening.However, his method of thinking wasnot in analogy based on scientific proofsand the play of invisible powers bymeans of material tools. T o reach thispoint of wisdom thousands of years ofmental evolution had to be spanned.And thought did not come to him evenin words, but as a nameless disturbanceof an emotional nature, for the sense offeeling is a most powerful factor in theprocess of awakening to the conscious-ness of self.

W e can imagine man's sense of hear-ing, up to this time mechanical, as re-ceiving the psychic touch and assumingthe properties of discrimination. Th enoises, principally grunts, cries, andhowls, which had merely meant thepresence or approach of man or beastnow acquire pre dominating characteris-tics, representing conditions of feeling— pain, agitation, joy, grief— and inturn rouse similar emotional responsesin the listener.

And as man's sense of sight growsmore sensitive, we can imagine the thrillat his discovery of delicacy and varia-tion in color, and beauty and grace inform. W e can picture him as momen-tarily overcome by this first contact ofhappiness, and we can picture his intro-duction to disappointment as in somemute, pathetic way he vainly strives togain from his companions some recogni-tion of his new self. W e watch hisinability to again return wholly tocoarseness and vulgarity and see himinitiated into the wistfulness ofaloneness.

W e find man arriving in the secondor mental stage through the emotionalpath or sensation in conjunction with

thought. He moves in widely separateddegrees of awakening. W e watch onewho stands in a dangerous position onthe borderline of his physical and mentalworlds. Sometimes eruptive forceswhich past ages of unrestricted actionhad fed into raging flames, turn himagain into a savage. Soc iety buildsprisons for him and binds him with lawsof which he understands only the irrita-tion. His mental world is confusion .Under its burden he sometimes cursesand sometimes bows his furious headand weeps tears which civilization hasbrought him. Often he tortures his phy-sical self by various over-indulgences. W e see him bloated faced— his lipslaughing in distortion. He calls thishappiness.

Our consciousness has fallen belowits usual position and from the resultingfeeling of intense oppression, we cry,“Some mother has brought her baby forthis— it would be better if he had neverbeen.” And then from the habit ofreason, “Man was unconscious andhappy in savagery— Th e plains andforests vied to be his kingdom— whythen— ”

But the quiet voice of the Easternmystic penetrates and uplifts us: “H ap-piness lies unborn in the savage and the

unconscious.”W e raise our eyes in hope, eagerto listen.

“Through successive incarnations, thefires of purification burn their lessonsinto the consciousness of man— . M an ’sstruggle to the backward path but addsages to his waiting— ”

“Awaken him then — tell him —shorten his way— ” we cry in pity.

“Each bud to become a rose must doits own unfoldment,’’ comes the messageof inevitable and relentless law.

From the weak, we concentrate onthe strong man. He stands held in thegrip of a powerful instrument, the con-scious or objective mind, which ages ofpersonal strife have brought him. Hehas made of himself and of the universea laboratory. W e observe that he hasacquired will power with which he con-trols and operates his five senses. In hiswork he uses them all, and he had addedmechanical extensions to them— for theeye, the microscope and telescope; forthe ear, the radio and telephone; and



for his feeling, delicate tools for detec-tion of chemical and vibratory changes.His mental world absorbs him and forlong hours at a time he lives in completeforgetfulness of his physical self.

His face expresses firmness and cour-age, his eyes are keen and alert, hisbearing is poised and dignified. Besideshaving acquired will power, he standsarmed with the power to reason andpass judgment. As he explores, weighs,and balances, delving into the subcon-scious of past accumulation and specu-lating as to the future, we do not pitybut are uplifted by admiration.

W e are about to pronounce him asperfect man, when we are warned by ahigher voice that the mental giant hasforgotten his emotions. “But there isgreatness in the forgetfulness of hisphysical self,” we cry in ignorance andprotest.

And to our enlightenment againcomes higher conception. Emotions areno more a property of the physical thanis the mind. Just as the mind may riseto a high degree of nobility so may theemotions. Between the two, man mustattain and hold a balance.

The mechanical extensions whichman has attached to his senses, he mustlearn to outgrow and discard, for in thesoul depths of his sense organs areburied powers which shall far excelman’s invention. Thi s is the state of thehighly psychic or superconscious, thethird stage. And for this secret of wis-dom, man must ever look inward, andremember the words of The GreatProphet that for the kingdom of heaven,man must seek within. Pla to voiced thistruth also when he declared that Utopiamust begin in the body of man.

Scaling the general aspect of themental division of man’s evolutionaryadvancement, we find that it is the ageof the ego. Just as man lacks indi-viduality and consciousness of self inthe prior stage, he overdoes it in themiddle or second stage. His love of selfhas reached excesses, and we find hisconsciousness tangled with the threadsof the condition opposing progress, thatof selfishness.

He has made the glorification of self,the purpose of life. He strives forwealth, for fame, for personal domi-

nance over others, and has assumedprivate dominion over all wealth in free-dom created— the metal of the minesand the fruits of the soil. W ith hismental equipment in conjunction withconfiscated wealth, he schemes to crushthe weak. He has developed a political,social, and economic system to favorhis ego.

However, in this second or mentaldivision, we, too, find a wide spread inthe degrees of mental and emotionalevolution of the ego. Th ere are thosewho are of timid, shrinking, or cringingnatures. Th ese psychology classes asneurotic, or sufferers from an inferioritycomplex, and the metaphysician looksupon as sensitive in registering thetransmission of conditions from others,or the awakening to an incompletenessof self wherein the conscious soul ex-presses humiliation.

There are those who are irritated bythese silent accusations of the GreaterSelf and who instead of striving for awider opening of expression for theirimprisoned wisdom, seek forgetfulnessin some distraction of the senses andthus popularized the loud and irregularrhythm of the jazz age, an age of curi-ous entertainment of the physicalsenses, which lures man’s consciousness

into excessive extroversion or awayfrom inward self. Th is applies not onlyto social life but has its correspondentin the hectic, hurried ways of commerceand travel.

However, this seeming escape meansbut a delay, since it keeps stagnant theinner powers which unlock only tosoothing strains and meditation having aquiet effect upon the senses and elimi-nating a distraction which leads out-ward and therefore away from the goalof mastership, the secret of which lieswithin.

W e find in this period of individualand conscious life, the development ofqualities of character, man's most price-less attainment. Th ere are the qualitiesof helpfulness or service to others, con-sideration, sympathy, unselfishness, ten-derness, and pure love.

As a character builder we must notforget art— be it music, literature, archi-tecture, picture, or sculpture. Th e artistwho has so imprisoned his soul’s reflec



tion of nobility and beauty in materialform as to arouse a like emotion inanother has contributed a lasting serv-ice to human unfoldment and upliftment.

And thus we enter into the third andhighest section of man’s evolutionaryprogress, the psychic and supercon-scious, and having given this period tometaphysics our position may be at thispoint dignified by quoting Dr. Alex-ander Meiklejohn, who has been pro-claimed as “one of the great and giftedteachers of this generation."

Dr. Meiklejohn places metaphysics asthe central part of philosophy and de-fines philosophy as “a kind of thing towhich we are just now returning. It isthe thing which you must do after youhave been scientific."

He defines metaphysics as being thenext great struggle to which the humanmind is summoned by its own achieve-ments— that of finding intellectual andmoral and esthetic foundations sufficientto support the vast new weight ofscience and craft in which the humanspirit has found its outer expression."

Of science Dr. Meiklejohn states,“Science does not give the final truth;we must be forever seeking that truthbeneath and through the knowledgewhich the sciences make."

The marks of superconsciousness aremany and varied, and their secret ofunfoldment lies in numerous cycles ofsoul evolution or reincarnation.

The metaphysician sees a ray ofsuperconsciousness in the man whoguides a task, be it great or small, intoperfection.

The man who in a moment of dangerrisks his life for an enemy has for thatinstant torn himself from the narrowinglimits of his personal ego; and the manengulfed by an overwhelming emotionroused in him by some great masterpieceof achievement and discovering thattears have a greater purpose of ex-pression than sorrow, has lived amoment in the magnitudes of the sub-lime, and his ability to comprehend bearstestimony to similar inward possibilities,already awakened and responding.

The metaphysician sees supercon-sciousness in the man whose personaldiscipline has outgrown the need ofexternal pressure of man made laws.

Such man has called into his own con-sciousness the consciousness of the uni-verse, with its great disciplinary plan oforder and rhythm, so baffling to science.He has sought the fulfillment of theprophecy “he that loseth his life shallhave gained it," or “he that loseth hispersonal ego, shall have gained full lifeor life in the Absolute.’’

Psychology and education in theirpresent stress of self expression, or ex-pansion of consciousness, are on theright path to the realization of man’sfullest attainment.

Man must first escape from the bond-age of his personal self, before he canaspire to deliver or come to the rescueof his fellowmen; true to the commandof “First cast out the beam out of thineown eye; and then shalt thou see clearlyto cast out the mote of thy brother’seye.”— (M att. 7:5.)

The limited consciousness which atfirst expands to enfold the family intopeace, harmony, love, and success, andattains family consciousness, withfurther expansion reaches a high pointof sublimation that of world or universalconsciousness, seeking a perfect statefor all. It is only after a full compre-hension of world consciousness thatman can read with complete understand-ing Paul’s Epistle to the Galatians(3: 28) : “There is neither Jew norGreek, there is neither bond nor free,there is neither male nor female; for yeare all one in Christ Jesus,” or theunited spirit which is the Christ con-sciousness.

As from the scientific point of view,the first or beginning cell is lost in theall inclusive greater cell constitutingman, and the greater cell in turn blendedinto the entirety of the universe— sofrom the metaphysician, or super phy-sical, point of view the unconscious statepasses or awakens into consciousness,and consciousness in turn awakens tosuperconsciousness or the Absolute.

Superconsciousness in its perfection isindependent of the printed page for theknowledge of past history, for beyondthe printed page of crude expressionlives the record as it was originally con-ceived in the psychic. For the humaneye, still lacking in perception, there

(Concluded on Page 116)



HERBER T SPENCER JEach month there will appear excerpts from the writings of famous thinkers and 4

teachers of the past. The se will give our reader s the opportunity of knowing these lives 4through the presentation of the w ritings which typify their thoughts. Occasionally, such 4writings will be presented through the translation or interpretation of other eminent 4au thors o r th inkers o f the past . Th is month we b r ing to you Herber t Spencer. 4

He rbert Spencer may be considered one of the physical philosophers. He was born 1April 27. 1820 at Derby, E ngland . He was the son of a teacher and received his first “education at home, and later by an uncle. He displayed early in life a great interestin science, but refused to go to college. In 1837 he became a civil engine er. He hadan aptitude for writing and wrote for an engineering journal and the publication entitled,‘ The Non Conformist .” F ind ing the eng ineer ing p ro fess ion crowded , he lef t i t and 4obtained a place on the staff of “The Econ om ist” in London. j

During 1850 1S60 he published a number of articles revealing his theory of the gradual 4evolution from homogeneity (sameness of substance) to heterogeneity (variety of substanceand species). His work in this respect was a valuable contribution to scien tific li terature.His nearest approach to the pure metaphysics of the classical philosophers was his tracingthe relationship of all branches of knowledge. We brin g to you below an intenselyinteresting passage from his work entitled, “P rogr ess: Its Law and Cause,” firstpublished in "T he W estm inster Review ” in 1857.

PROGRESS: ITS LAW AND CAUSE

T h e Ro s i c r u c i a n D i gest A p r i l

1934

T IS now generallyagreed among ge-ologists and phy-sicists t h a t t h eearth was at onet i m e a mass o fmolten matter. If

so, it was at thatt i m e r e l a t i v e l yh o m o g e n e o u s i nconsistence, a n d ,in v i r t u e of the

_____________ circulation wh i c ht a k e s p l a c e i n

heated fluids, must have been com-paratively homogeneous in temperawhich is still going on at an inappreci-able rate, and which, though originallyfar more rapid than now, necessarily

required an immense time to produceany decided change, must ultimatelyhave resulted in the solidification of theportion most able to part with its heat— namely, the surface. In the thin crustthus formed, we have the first markeddifferentiation. A still further cooling,

a consequent thickening of this crust,and an accompanying deposition of allsolidifable elements contained in theatmosphere, must finally have been fol-lowed by the condensation of the waterpreviously existing as vapour, A secondmarked differentiation must thus havearisen; and as the condensation musthave taken place on the coolest partsof the surface— namely, about the poles— there must thus have resulted the firstgeographical distinction of parts. T o



these illustrations of growing hetero-geneity, which, though deduced fromknown physical laws, may be regardedas more or less hypothetical, geologyadds an extensive series that have been

inductively established. Investiga tionsshow that the earth has been con-tinually becoming more heterogeneousin virtue of the multiplication of sedi-mentary strata which form its crust; also,that it has been becoming more hetero-geneous in respect of the composition ofthese strata, the later of which, beingmade from the detritus of the earlier,are many of them rendered highly com-plex by the mixture of materials theycontain; and further, that this hetero-geneity has been vastly increased by theactions of the earth’s still molten nucleusupon its envelope, whence have resultednot only many kinds of igneous rocks,but the tilting up of sedimentary strataat all angles, the formation of faults andmetallic veins, the production of endlessdislocations a n d irregularities. Y e t,again, geologists teach us that theearth’s surface has been growing morevaried in e 1e v a t i o n— that the mosta n c i e n t mountain systems are thesmallest, and the Andes and Himalayasthe most modern; while in all prob-ability there have been correspondingchanges in the bed of the ocean. As aconsequence of these ceaseless dif-ferentiations, we now find that no con-siderable portion of the earth’s exposedsurface is like any other portion, eitherin contour, in geologic structure, or inchemical composition; and that in mostparts it changes from mile to mile in allthese characters. Moreover, there has

been simultaneously going on a dif-ferentiation of climates. As fast as theearth cooled and its crust solidified,there arose appreciable differences intemperature between those parts of its

surface more exposed to the sun andthose less exposed . As the coolingprogressed, these differences b e c a m emore pronounced; until there finally re-sulted those marked contrasts betweenregions of perpetual ice and snow,regions where winter and summer alter-nately reign for periods varying accord-ing to the latitude, and regions wheresummer follows summer with scarcely anappreciable variation . At the same time,the many and varied elevations and sub-sidences of portions of the earth’s crust,

bringing about the present irregular dis-tribution of land and sea, have entailedmodifications of climate beyond thosedependent on latitude; while a yetfurther series of such modificationshave been produced by increasing dif-ferences of elevation in the land, whichhave in sundry places brought arctic,temperate and tropical climates towithin a few miles of one another. Andthe general outcome of these changes is,that not only has every extensive regionits own meteorologic conditions, butthat every locality in each region differsmore or less from others in those condi-tions; as in its structure, its contour, itssoil. Th us, between our existing earth,the phenomena of whose crust neithergeographers, geologists, mineralogists,nor meteorologists have yet enumerated,and the molten globe out of which it

evolved, the contrast in heterowasgeneity is extreme.”

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

IMPORTAN T NOTICEIf our members see any a dvertisement in their local papers asking A M O RC members

to send their name and address to some box number or some other address in order tocontact other members, be sure to disregard such advertisements and do not answerthem. Such a dvertisem ents are only a ttempts to secure the names and addresses ofA M O RC members and to use these names and addresses for ulterior purposes. Donot answer advertisements of this kind. If an advertisement of that type appears inyour newspaper, dip it out and send it to the Grand Lodge and you will be notifiedwhether it is an official advertisement or an attempt to obtain your name throughdeception for misuse—G rand Secre tary .

v1

TTIII



eluding the greatest of them, cannot bemeasured by the three dimensions. Thisis what has created in the world thevery wide and universal materialisticconsc iousness in human beings. It isresponsible for the doubt and disbeliefthat exists in regard to religious matters,mystical matters, and all metaphysicalprinciples as well as all occult laws.

By adding a four th dimension to ourconception of life we do not change thematerialistic view point very greatly, ifat all. I have talked with many hundredsof materialistically minded persons whoadmit the realization and possible exis-tence of a fourth dimension but still holdfast to the idea that unless everythingor anything can be measured by thefour dimensions it does not exist andhas no place in our consciousness as anactuality.

Such persons are really fundamentalmaterialists guaging and measuringeverything by the three materialisticdimensions of length, breadth, andthickness and adding quality to thesethings through a consideration of thefourth dimension.

The great lessons to be learned bymystics and occult students, however, is

that the triangle of three dimensions isa separate and independent concept andthat the fourth point, constituting thesquare, is the consideration of the fourthdimension and is looked upon as merelyone more dimension added to the otherthree to make the analysis of thingsmore complete. Such persons are in-capable of properly judging the moresubtle and mysterious things of life.

The proper procedure is to rememberthat just as we can add one more dimen-sion to the fundamental three and

thereby make four dimensions so wecan take away the three from the fourand leave only the one dimension. Inother words, instead of always thinkingof four dimensions we should think ofthe three as constituting one group andthe fourth dimension as constituting aseparate manifestation of natural law.

The first group of three dimensionsbelongs to the materialistic world and isa part of our materialistic consciousness.The fourth dimension should be lookedupon as a separate and uniquely distinctlaw of nature in no wise related to the

other three dimensions. Just as we canadd this fourth one to the other three orleave it out of consideration, if wechoose, so we may leave the other threeout of consideration and judge every-thing only by the one single dimensioncalled the fourth.

If I were to attempt to choose a moreappropriate name for the fourth dimen-sion, I would call it the Cosmic dimension, and I would call the other threedimensions the world dimensions. Inviewing everything generally it might bereasonable to examine them from bothpoints of view, the materialistic and theCosmic. Th is is what the average stu-dent of metaphysics and occultism doesdo. It seems reasonable and logical butit is, in truth, a serious error and onethat closes the door of our consciousnessagainst the real consideration of thingsas they are.

To make plain just what I mean, letus say that the three dimensions oflength, breadth and thickness are thedimensions which give us our humanbody. And let us say that the fourthdimension is that which puts a soul intoour bodies and makes our bodies liveand have vitality. T he materialist be-lieves only in the three dimensions andsays that man is only a physical body.The unthinking student of metaphysicsand occultism says to the materialistthat he is wrong and that the fourthdimension or the soul must be added tothe body to have a perfect concept ofman. Such a student believes that it isonly through the unity of the soul andthe body that we have any evidence ofthe existence of things that are living.

But just as we can have a body ofthree dimensions without any soul sowe can have soul as a fourth dimensionwithout any body.

Mystical students generally concedethat body and soul are two separateentities and that they can be separatedas well as united, but when it comes toa study of dimensions these same stu-dents seem to think that the fourthdimension must always be added to theother three and that the only way tostudy and analyze the existence ofthings in this world is to view themthrough the measuring guide of the fourdimensions united.



Now I want to tell these students andseekers that the true mystical concept ofthings is to ignore the first three dimen-sions and to view everything from thestand point of the fourth dimensiononly. W h at do the first three dimen-sions give us that is of any importance?Length, breadth, and thickness are ma-terialistic terms. They measure time andspace and nothing else. Th ey have todo only with matter and its objectiverealization. Time and space are purelyimaginary things having no place inCosmic realization and absolutely be-yond dimension from the Cosmic pointof view.

The moment we enter into the Cosmicconsideration of things time and spaceare eliminated. If you eliminate time andspace you eliminate breadth, thickness,and length. The length of a thing is thespace it occupies. So with breadth andthickness. Or they are the time thatthey occupy in space or the time theyoccupy in our consid eration of them. Ifwe had no concept of time or space wenever could have any concept of thefirst three dimensions. Bu t with thefourth dimension it is entirely different.The fourth dimension has to do withthe nature of things and their actualCosmic existence, independent of theirmaterialistic qualities such as length,breadth, and thickness.

In the Cosmic world everything existsbecause of the fourth dimension. On theearth plane the fourth dimension is re-sponsible for the nature of things, whilethe three dimensions are responsibleonly for our objective visibility of thethings.

If we proceed further to examine thepossibility o f the laws of the fourthdimension we see a t once that th ingsmay exist in this universe withoutlength, breadth, and thickness. Such

things would have all of the nature thatthe fourth dimension would give to thembut would be invisible to our eyes andimmeasurable by any materialistic gauge.Therefore, we see that the fourth di-mension helps us to realize and appre

T h e ciate a great invisible and intangibleRn<irruririn world. If raan were to suddenly cast off

the first three dimensions and live onlyin the fourth dimension he would beinvisible to the objective eye and hewould be intangible to the objective

DigestA p r i l

1934

senses. Not only could we not see himbut we could not feel him, sense him ortouch him. Such a person would not bein any strange mental state but wouldsimply be of an unusual spiritual state.

As you read this little discussion inthis magazine there may be standing atvour very side or just back of you afourth dimensional human being. Sucha human being would have all of thenature that the fourth dimension givesto a physical body but this person wouldnot have the manifestation of the otherthree dimension, length, breadth, andthickness. Th ere fore, you would not seethis other person and you would not feelhim or know that he is there except in apsych ic sense. Realiz ing this we see atonce that all space around us and eventhe very limited space of our rooms inwhich we live and our offices, and ourautomobiles, and carriages may be filledwith fourth dimensional manifestationsof nature and yet we know nothing ofthem, hear nothing of them, and seenothing of them. It is not until theessence and spirit of the fourth dimen-sion takes on to itself the other threedimensions that things become objec-tively visible. For the objective mind ofman to see and measure and understandthings it must have the other threeobjective dimensions added to thefourth. But man should be ab le todevelop his psychic senses and psychicqualities to such an extent that he willbe able to sense the fourth dimensionmanifestation regardless of the absenceof the other three dimensions.

This is precisely what happens whenthe occult student and the mystic speaksof the many invisible and intangiblethings as things which he contacts fromtime to time and which he senses. He isattuned with the fourth dimension andis wholly independent of the other three

dimensions. If you will proceed fromthis very day to ignore the necessity ofconsidering the three dimensions andrealize that only the fourth dimension isthe real manifestation of the real natureof things, you will find that the worldmay be filled with creatures, with livingthings, with plants and trees, flowersand other things that are unknown tothose who stick rigidly to the con-sideration of the dimensions as statedpreviously.



I S A N CT U M M U S IN G S |

FRANCIS BACON AND HIS SECRET WRITINGS

HERE has been agreat deal writtend u r i n g the past twenty five yearsand m a d e publicr e g a r d i n g them y s t e r i o u s p e rs o n a l l i f e a n da c t i o n s of SirFra ncis B a c o n ,most of these factsdealing principallyw i t h the d iscus-sion of his strange

ancestry and his concealed authorshipof many writings attributed to otherpersons, especially to the actor, Shake-speare.

Another interesting phase of his life,however, deals with his work as aRosicrucian and as Imperator of theRosicrucian Ord er. V ery little publiclight has been thrown upon this phaseof his life for the public at large is notgreatly interested in this matter. Rosicrucians throughout the world haveample evidence of his activities as aRosicrucian and, therefore, do not needany additional evidence at the hands ofoutside investigators.

O f course, there are a few who de-clare very positively that Francis Baconwas not a Rosicrucian and had nothingto do with Rosicrucianism and was

never in possession of any Rosicrucianauthority. Th ese persons are foundamong those who have some personalreason for wishing to have the realfacts of Bacon's life concealed. Just asthere are those who profit by the con-cealment of the fact that Bacon wrotethe Shakespeare plays, so there are afew who find it personally convenientto deny the existence of an internationalRosicrucian organization and to denythat Francis Bacon ever possessed anyauthority in such an organization andtransmitted that authority to others.

Among the few throughout the worldwho claim to be experts in this subjectof Rosicrucianism and who insist uponclaiming that Bacon never had anythingto do with the “Rosie Cross” Fraternityis one Dr. Clymer of Pennsylvania whohas constantly ignored all of the posi-tive evidence that has been unearthed inrecent years and who closes his eyes tothe facts and insists that Bacon wasin no way associated with this oldfraternity.

There are so many forms of concreteevidence to prove Bacon’s connectionwith the Rosicrucians that we wonderhow any person who has ever possessedeven the slightest connection with theorganization, or who has ever seen anyof the genu ine rituals an d manuscripts, can take such a position as this.



In some of Francis Bacon’s sonnetshe speaks of the Rosicrucians and re-veals his connection with them; and wehave copies of these sonnets and photo-graphs of the original folios of themshowing these definite statements on thepart of Bacon. Futhermore, there aredocuments and folios in England whichwe have seen and photographed, whichrevealed the nature of the correspond-ence that passed between Bacon andhis Rosicrucian representatives on thecontinent. It is well known from Ba-con’s acknowledged writings that he wasthe inventor of a very wonderful ciphersystem which he introduced to theworld at large and which he used him-self in the writing of many mysteriousmanuscripts. Some of these manuscripts

have been published and through theuse of the key to the cipher which herevealed in another one of his acknowl-edged publications, one can decipherthe hidden messages and learn the factsof his private mystical activities.

W hat will interest our readers especi-ally is one large book written by Fran-cis Bacon and published in London. W ehave in our large collection of Bacon’swritings an original copy of this oldbook. Its pages are yellow and stainedand discolored with age and water-marked with the same Roiscrucian sym-bols that he had placed in the paper ofhis other books. Th is particular bookis one that outlines the thousands ofexperiments conducted by Bacon andhis Rosicrucian associates in Englandduring the time when they founded thefirst Rosicrucian college in England andwhich they called the Invisible College. It was very secret and limited exclusive-ly to the Rosicrucians of England andthe Rosicrucians who came from thecontinental branches of the organiza-tion. Late r the college was chartered

and christened and was known as theRosicrucian College, and, finally, itevolved into a larger and more univer-sal institution according to the plansand desires of Bacon and became what

T h e Ro s i c r u c i a n D igest A p r i l 1934

is now known as the Royal Society of England.

A number of books dealing with thehistory of the Ro yal S ociety of England, and many manuscripts to be found inthe British Museum and in English

archives recording the history and ac-tivities of the Invisible College, plainlyreveal that it was originated by Baconand a number of eminent scientists andexperimenters as a place for the testingof nature’s higher laws, the discussionof them, the study of them, and theultimate compilation of the facts thusrevealed. In other words, Invisible College became precisely what is now plan-ned for the Rose-Croix University atRosicrucian Park in California in har-mony with the Rose-Croix Universities in other parts of the world.

The findings, the discoveries, and therevelations made by these groups of ex-perimenters in the Invisible C ollege werecarefully registered in manuscript formand copies of these notations were sentto the various Rosicrucian laboratoriesand experimental groups throughoutEurope. In order that these facts mightnever become lost they were put intowritten form in a very limited edition ofa large book with Francis Bacon’s nameattached as the writer and the notater.

From the copy now before me as Iwrite this article I turn the musty pagesand read the old fashioned Englishtype and note the many peculiar lettersthat are part of a separate cipher storythat runs through the book, and I am

impressed by the nature of the thous-ands of experiment described in plainEnglish.

Picking out only a few of them hereand there at random, all of us here atthe Supreme Temple have been aston-ished to note that many things dis-covered in recent years and looked uponas modern discoveries of a scientificnature are touched upon in these ex-periments. Mo st of the experimentsare of such a simple nature that theaverage man or woman could performthem in the privacy of his own home,or most certainly in a small laboratorythat could be arranged in the averagekitchen. Th ese experiments deal withthe laws of nature outside of man andwithin man. The y deal with fire, air,and water, with vibrations and with theeffect of them. They deal with music,sounds, colors, harmonies. Th ey dealwith the actions of insects and animals.They deal with health, life and disease.They discuss and reveal simple methods



of curing disease and of prolonging life,and even of preparing that famous elixir of life for which many ancient Rosicru-cians sought. The experiments dealwith dieting, with exercise, sleep,dreams, and of projecting. The y dealwith Cosmic laws of an occult nature.They explain the so called spirit energythat exists in all matter in the same ter-minology and in the same manner asfound in our present day Rosicrucianlessons. Th ey deal with concentrationof the mind and the effect of the mindon the body and things outside of thebody. Eve ry sort of experimental subject that is of interest to Rosicruciansis touched upon in this large book. R e-ference is made to the alchemists, the

mystics, arcane philosophers and theirteachings. Reference is also made tothe secret doctrines of his organizationand his group of workers.

Those who claim that Bacon nevershowed any interest in metaphysical ormystical matters and. therefore, couldnot have been a Rosicrucian, have sim-ply never seen this book and similarbooks dealing with this phase of his life. Just because a man has written manykinds of books and in some of them hasnot touched upon the subjects that areleft for other books, is no reason foranyone to decide that such a person isnot interested in the subjects he hasconcealed. It is true that in many ofBacon’s books he makes no reference tothings occult and mystical. But thisproves nothing. W e have members inour organization today who have writ-ten books upon various subjects, suchas the book by one of our membersdealing with the nature and quality ofcoal in all of its forms of natural mani-festation and production. This man is

an expert on the sub ject of coal. T oread his book one would never gatherthe impression that he has also writtenon occult and metaphysical subjects andis deeply interested in them. On theother hand, there are some of Bacon'sbooks, such as the one that is well cir-culated and known as the A dvancement of Learning, that plainly revealsthat Bacon was interested in promotingeducation along the very lines used bythe Rosicrucians and recommended by

them.

In the very book I have before menow there is reference to the secret so-ciety of the Rosicrucians by descriptionsof its various departments of activitiesand how it should be organized andcontinued in the future.

In speaking of the future departmentsof the organization and comparing themwith those departments which the typi-cal Rosicrucian organization of todaymaintains, he says:

“For the several employments and of-fices of our Fellows, we have twelvethat sail to foreign countries under thenames of other nations. ( for their ownwe conceal) who bring us the books,and abstracts and patterns of experi-

ments of all other parts. Th ese we callMerchants of Light."All of the officers and workers in the

Rosicrucian organization of Bacon’stime were called workers in Light ofsome kind, as we shall see.

He continues with these descriptions:"W e have three that collect the experi-ments which are in all books. Th ese wecall Depredators. W e have three thatcollect the experiments of all mechanicalarts, and also of liberal sciences andalso of practices which are not broughtinto arts, these we call Mystery Men.W e have three that try new experi-ments, such as themselves think good.The se we call Pioneers or Miners. W ehave three that draw the experiments ofthe former four into titles and tables,to have the better light for the drawingof observations and axioms out of them.The se we call Compilers. W e havethree that bend t h e ms e l v e s look-ing into the experiments of their Fel-lows and cast about how to draw out ofthem things of use and practice forman’s life and knowledge, as well forworks as for the plain demonstrationof causes, means of natural divinationsand the easy and clear discovery of thevirtues and parts of bodies. Th ese wecall Dowry Men or Benefactors. Th enafter divers meetings and consults ofour whole number, to consider of theformer labors and collections, we havethree that take care out of them to di-rect new experiments of a higher Light,more penetrating into nature than the

former. Th ese we call Lamps."



Then he goes on to explain they havelaboratories for testing sounds and thegeneration of sounds and of examiningcrystals and minerals that are magnetic,such as lode stones, all of which con-tained vital forces. And, they had la-boratories for demonstrating the natureof meteors, snow, hail, rain, and othermanifestations of an astronomical orcosmic nature. Th ey had an ether housewhere even the air was filtered andqualified to assist everyone in regaininghealth through breathing properly andbringing the right degree of nous intothe lungs as explained in our modernmonographs.

Turning again to the section relatingto the experiments, we find that manyof these experiments deal exhaustivelywith transmutation and the manner ofchanging metals into gold. The entireprocess is explained and the laws in-volved carefully revealed. In speakingof the transmutation of metals Bacon,in typical Rosicrucian manner, refers tothe fact that the spirit in all matter mustbe changed in order to change its outermanifestation. Th is is equivalent tosaying that the spirit energy in mattermust change its rate of vibrations be-fore the piece of metal may be changedfrom lead into gold. In thus affec tingthe rates of vibrations the atoms andmolecules of the pieces of metal arechanged in their relationship to eachother causing them to become less con

gested or more closely associated andin this way affecting the atomic struc-ture of matter, as modern science callsit.

For the comparison of terms and lan-guage, let us note what Bacon said inhis explanation of transmutation re-garding this change in atomic structurethrough changing the vibrations of thefundamental spirit energy. He said thatthe second step in the process of trans-mutation after using the proper heat isto see that "the spirit of the metal bequickened and the tangible partsopened; for without those two opera-tions the spirit of the metal, wroughtupon, will not be able to digest thepar ts." He explains which metals arethe easiest to work with in the processof transmutation and what other chemi-cals or minerals should be associated in

the crucible in order to attract the pro-

per rate of vibrations and affect thespirit of the metal. He calls attention tothe errors made by the early alchemistsand especially the error of attemptingto transmute metals too rapidly andthereby injuring the process.

Surely this subject of alchemy andtransmutating reveals that Bacon wasmore than a mere writer of scientificdiscussions of any kind and puts himat once in the class of alchemists, her-metic philosophers, and Rosicrucians.

Dealing with the subject of concen-tration of the mind and the use of mindpower in affecting things within thebody and outside of it, Bacon gives along list of experiments which are em-bodied in our present day teachings. Al-lowing for a slight different in languageand terminology, many of the para-graphs written by Bacon prior to 1626read like some of our present day les-sons. In the preparation of the lessonsnow used in North America, a number ofpopular terms were introduced in orderthat students might be more or lessfamiliar with the terms used. Suchwords as concentration and will power have been introduced in our modernlessons because they mean somethingvery definite to the people of NorthAmerica, whereas in the days of Baconthey did not have such popular mean-ing. Bacon used the term imagination, or the power of imagination, to meanthe power of imaging or visualizing (o rcreating an image) in the mind andconcen trating upon it. In our higherdegrees we have returned to this origi-nal Rosicrucian terminology and use theterms imagination and imaging in thesame way in which Bacon used them.

In speaking of the power of imagina-tion and the building of images in the

mind through visualizing, Bacon statesin this old book the following interest-ing facts:

"The power of imagination is in threekinds. Th e first, upon the body of theimiganant including likewise the childin the mother’s womb. The second isthe power of it upon dead bodies, asplants, wood, stone, metals, etc. Thethird is, the power of it upon the Spiritsof Men and living creatures."

W e notice from this statement thatBacon divides the influence of the

power of visualizing and concentration



into three fields, namely: the first is theeffect upon the person himself who isconcentrating and visualizing; and youwill note that he includes that influencewhich we now call prenatal or the in-fluence of the mother’s mind upon theunborn child. Man y believe that this isa modern application of psychology andyet this shows that in the Rosicrucianteachings, back in the 16th and 17thcenturies it was well understood. Th esecond field of influence according toBacon is on such “dead” bodies asplants, wood, stones, etc. W h en Baconcalls things dead he means dried plantsand pieces of dried wood and not liv-ing plants or living trees, for these liv-ing things come under his third classifi-cation where he says that the power

exerted by a person’s concentration andvisualization is upon the spirits of men,and living creatures, which would in-clude, in the ancient Rosicrucian categgory, all living things of the animal,vegetable, and mineral kingdoms.

Bacon in his book gives a list ofhundreds of experiments that can beused to prove the influence of visualiza-tion and concentration. All of these aretypically Rosicrucian and are includedin our work of today.

In speaking of diet in connection withthe experiments on curing disease andprolonging life he reviews the teachingsand writings of the ancient mysticalphilosophers and in one paragraphstates: "A Py thagorical or monasticaldiet according to strict rules and alwaysexactly equal, seemeth to be very ef-fectual for long life."

This refers to the manner of livingof Pythagoras and those in the monas-teries who lived according to the mys-tical rules of life. He then goes on anddescribes these diets and the general

method of eating and living and adds:“A life led in religion and holy exerciseseemeth to conduce to long life. Th ereare in this kind of life these things,leisure, admiration and contemplation of

heavenly things, joys not sensual, noblehopes, wholesome fears, sweet sorrows,lastly continual renovation (regenera-tion) by observances, penetances, ex-pirations all of which are very powerfulto the prolongation of life.”

Summing up his review of life itselfand the methods of living most healthilyand happily he finally resorts to statinga very old and very true Rosicrucianprinciple in the following language:

“First, we are of that opinion, thatwe esteem the Offices of Life to bemore worthy than life itself.”

He goes on to explain that if therebe anything in our lives that preventsus from serving the common good ofall or from fulfilling our true missionin life, or from contributing to thegreat scheme of things, we are defraud-ing and cheating ourselves of the realpleasures of life and we are sure to cutshort our span of life.

W e believe we have said enoughand quoted enough from this one greatbook of Bacon’s to prove his associationwith the Rosicrucians and his familiaritywith the ancient mystical philosophies.It is from such books as these, andhundreds of others like it, that ourspecial lessons and lectures of a sup-plementary nature, and our annotations

in the various graded monographs, wereprepared so that while the modernRosicrucian instruction is being givenwe are also perpetuating the ancientteachings from these books and fromrare ola manuscripts that are sent to usfrom time to time from the Europeanand other branches of the Order.

W e leave our readers to judge as towhether Francis Bacon and his groupof Rosicrucian workers were in advanceof their time or not and whether theirsystem of study and analysis was soundor purely speculative. A careful verifi-

cation of this subject will surely revealthat the Rosicrucians have always beenwell in advance of the times and truepioneers of wisdom and helpfulness inall ages.

Rosicrucian V V V

Digest Apri l BE SURE TO COME TO THE ROSICRUCIAN CONVENTION—JULY 8-141934



T he Et erna l Tr i angl e AS DEPICTED IN RELIGION, ART, AND SCIENCE

By F r a t e r S . J . M a r x

ANY articles havea p p e a r e d f r o mtime to time in theDigest on the Lawof the Triangle,yet its scope is sogrea t t ha t newangles are alwaysbeing unfolded aswe study this Di-vine Law.

All mankind, inall ages, from thelowest strata of

ignorance and savagery to the highestacme of learning and culture, obeys thislaw. Th is can be best illustrated by tak-ing the triangle composed of art, scienceand religion. Research develops the factthat all mankind has been a practitionerof these three elements from the cradleto the grave.

At nrst appearance this statementmay appear entirely too broad; yet with just a little thought and research , wefind that it is absolutely true in everydetail.

Sir Tames George Frazer, F. R. S.,F. B. A., and with degrees both earnedand honorary from universities all overthe world, devoted his life to a studyof this sort and in a stupendous work,called the “Golden Bough,” set forth indetail the elements which I have termedart, science and religion, of all thetribes, nations and races of the world.

He called his work the study of Religion

and Magic, and it has been used as areference book by authors, who quotefrom his work copiously.

It is beyond the scope of this articleto define at any great length what con-stitutes Religion, Science or Art, yet wemay touch on each of these points of theTriangle briefly to illustrate the im-portance of the Rule of Thre e. W e willstart out with the premise that art is theculture of the soul qualities; Science thecultivation of the care of the body andthe accumulation of and practice ofknowledge; Religion with the moralsand ethics of mankind, whereby herecognizes through formula and ritualis-tic ceremonies a Deity or SuperiorBeing.

A useful clue to the original nature ofa god or goddess is often furnished bythe season at which his or her festivalis celebrated. Th us if a festival falls atthe new or full moon, there is a certainpersumption that the deity thus honoredeither is the moon or at least has lunaraffinities. If the festival is held in thewinter or summer solstice, we naturallysurmise that the god is the Sun, or atall events that he stands in some closerelation to that luminary. Again if thefestival coincides with the time of sow-ing or harvest, we are inclined to inferthat the divinity is an embodiment of theearth or of the corn. Th ese presump-tions or inferences, taken by themselves,are by no means conclusive; but if they

happen to be confirmed by other indica-One hundred thirteen



T h e Ro s i c r u c i a n D i gest A p r i l 1934

tions, the evidence may be regarded asfairly strong. Let us cite a few examplesto show what constitutes the religiousceremonies of an ancient people and oneof a modern tribe.

The great operation of the agri-cultural year in Egypt is the sowing ofthe seed in November, when the watersof the Nile have retired from the fields.W ith the Egyptians, as with manypeoples of antiquity, the committing ofthe seed to the earth assumed the char-acter of a solemn and mournful rite.Thus when the Nile was sinking afestival was observed. The festivallasted four days and during that time agilt cow swathed in a black pall wasexhibited. On the last day the peoplewent down to the sea, the priests carry-ing a shrine which contained a goldencasket. Into this cask et they pouredfresh water, and thereupon the spec-tators raised a shout that Isis wasfound. A fter that they took some vege-table mould, moistened it with water,mixed it with precious spices and in-cense, and moulded a paste into a smallmoon shaped image, which was thenrobed and ornamented. Th is ceremonyis described very fully by Plutarch, andto quote from him, "W h a t,” he asks,“are we to make of the gloomy, joylessand mournful sacrifices, if it is eitherwrong either to omit the establishedrites or to confuse and disturb our con-ceptions of the gods by absurd suspi-cions? Fo r the Greek s also performmany rites which resemble those of theEgyptians and are observed at about thesame time. Th us at the festival of theThesmophoria in Athens women sit onthe ground and fast. And the Boeo tiansopen the vaults of the Sorrowful One,naming that festival sorrowful becauseDemeter is sorrowing for the descent ofthe Maiden . Th e month is the month

of sowing, about the setting of thePleiades. Th e Egyptians call it Athyr,the Athenians Pvanepsion, the Boeotiansthe month of Demeter. Fo r it was thetime of the year when they saw someof the fruits vanishing and falling fromthe trees, while they sowed others be-grudgingly and with difficulty, scrapingthe earth with their hands and huddlingit up again, on the uncertain chance thatwhat they deposited in the ground would

never ripen and come to maturity. Thusthey did in many respects like thosewho bury and mourn their dead.” Afte rthe return of the people from the seawith the Image that was robed andornamented, they went to the Templesand mourned and beat their breasts.The priests carried an image of a cow,made of wood that was heavily gilded,with a golden sun between its horns,and accompanied by the image made atthe sea of the luna or moon shape image,out of the chamber in which it stood allyear, and was carried seven timesaround the temple. At night the peopleilluminated with oil lamps the outside oftheir houses, in commemoration of notonly their dead, but of the time of theyear when all vegetation was dead.

This very symbolical festival was themethod by which the Egyptians per-formed a religious ceremony for thedying year, and the planting of seedsfor the coming year.

From this scene of ancient mourningI now take you to a ceremony enactedby the Pawnees right here in America.The Pawnees annually sacrificed a hu-man being in the spring when theysowed their fields. Th e sacrifice accord -ing to their tradition was enjoined uponthem by the Mo minq Star. Th ey

thought that the omission of this sacri-fice would be followed by a total failureof the crops of maize, beans and pump-kins. Th e victim was a captive of eithersex. He was clad in the gayest andmost costly garments, was fattened onchoice food, and carefully kept in igno-rance of his doom. W he n he was fatenough they bound him to a cross, inthe presence of the tribe, danced asolemn dance, then cleft his head witha tomahawk and shot him with arrows.The squaws then cut pieces of fleshfrom the victim’s body, with which theygreased their toes. A particu lar accounthas been preserved of the sacrifice of aSioux girl by the Pawnees in 1837. Thegirl was 14 or 15 years old and hadbeen kept for six months and welltreated. Tw o days before the sacrifice,she was led from wigwam to wigwam,accompanied by the chief and thewarriors. At each lodge she received asmall billet of wood and a little paint,which she handed to the warrior next to



her. In this way she called at everywigwam, receiving at each the presen t of wood and paint. On the 22nd dayof April she was taken out to be sacri-ficed, attended by the warriors, each ofwhom carried two pieces of the woodwhich he had received from her hands;her body having been painted half redand half black. She was attached to asort of gibbet, and then while the piecesof wood which had been deposited byeach warrior at her feet were kindled,she was shot to death. Th e chief sacrificer cut her flesh into small pieces whichwere gathered into small baskets, andthen taken to a neighboring corn field.There the chief took a small piece of theflesh and squeezed a drop of blood uponthe newly deposited grains of corn. Hisexample was followed by the rest of thetribe until every seed that had beenplanted had been sprinkled with blood;the seeds were then covered up withthe earth.

This gruesome example is quoted toshow you that even in modern times,there was practiced a religious ritehighly symbolical of how peoples prac-tice their religion, and that the sacrificewas made to the crop gods. It is veryclear that both the ceremonies referredto, the ancient Egyptian and the modernIndian, was more of a religious nature,and that the ritual was derived fromancient sources. It may be a religiondifferent from what we practice, yet theresults that were hoped to be obtainedare practically the same as our ritualand dogma of prayers to the Deity, tosecured blessings, or the continuance ofthe bounty of the Deity. So much forReligion.

Science as practiced by the savagesseems rather far fetched at first thought,yet we must admit that one of the mostuseful sciences practiced by mankind isthe care of the body. W h at savage isthere who does not in some manner carefor the body? It is an admitted fact thatmost savages care for their bodies betterthan do civilized nations. The y knowthe curative powers of herbs; the mag-netism of the sun baths; and the healingpowers of rest. The y train their youngby hardships to harden them, a trainingthat most civilized persons would suc-

cumb under, yet without this training

they know their children could not sur-vive the ordeals that await them in life.Then they cultivate the powers of themind, not with book learning, but byactual experience. The young aretaught woodcraft and the language ofnature, and here modern civilization isrecognizing the importance of suchtraining, as witness the wide spreadmovement of the Boy and Girl Scouts.They had no written language as wewould understand it; yet from theircrude symbolical method of transcribingevents, came our modern alphabet. Igive you herewith an example of thispicture writing. An Indian desired tolet his chief know that he was going ona three days journey to visit an islandwhere he knew seal could be found. Hewas some days journey from the campof the tribe and near to where he couldembark in a canoe and get the highlyprized seal fur and meat. He tied to theleg of a carrier pigeon his messagewhich was simple but understandable.First he drew a picture of a canoe, thenhe made three campfires, then he drewa circle surrounded by wavy lines, thenhe drew a picture of a seal and a manwith a spear in his hands casting it atthe seal. Th us even to one who does

not understand picture writing, thismessage would be absolutely clear.Then in their folk lore and songs was

preserved the history of their race, ortribe or clan.

And of art, you surely can picture thesavage at the end of a strenuous dayresting from his hunt or fishing or jour-ney, resting and viewing the mostbeautiful sunset, a picture that nocivilized artist has ever been able to re-produce on the canvas. His soul thrillswith the beauties as displayed by beauti-ful nature. Th en a little later he hearsthe night calls and songs of the birds.W h at orchestra can duplicate thebeauty of the song of the birds? Asdark approaches he lights a fire, andsetting alone with his thoughts he pic-tures in the flames such scenes andgrandeur that civilized artists can neverduplicate. And perchance he is of apoetical nature, he remembers thesethings, and tries to duplicate them byverse and song. In fact some of our

choicest bits of poetry have come from



sources just as this, modified in form tobe sure, but always a repetition of theart and glory of nature herself. Hemight likewise be skilled at carving ormodeling, and we need but visit or readof the findings of the work of the cavemen in Spain and other parts of theworld, to realize that the barbarians hadan art that need take no back seat withmodern civilization.

It is not by accident or co incidencethat all Fraternal Orders have adopteda motto of three words, which illustratetheir esoteric teachings. Tak e our ownorder we use the words Light, Love andLife. W er e these adapted just to havea catchword? Surely so ancient anOrder as the Rosicrucians, who are soparticular in their teachings, that allstudents must be perpetual "questionmarks!” and never to accept any state-ment as true unless it bears investiga-tion by actual demonstration, would notmislead its members and those whodesired to investigate its teachings, bysuch a motto, unless it had a meaning.Let us analyze it for our own satisfac-tion, and compare it to the Triangle ofReligion, Science and Art.

Love surely is religion, for it teachesHumility and tolerance.

Light is the science of seeking forknowledge and the care of the body.

Life is the art of soul culture which isonly reached through the realization ofsound and sight.

It is through the study of our lessons,both exoteric and esoteric, that we cometo know that Realization makes usaware of what surrounds us, and thatActualities are not always real to eachindividual person. And, therefore, ourstatement that it takes more than one

life time to get even beyond the Neo-phyte Stage of Rosicrucian studies, andthat is why we know it cannot beaccomplished by a short term of from afew days to a few months, as ispromised by so many so called ArcaneOrd ers. It takes many years and manyincarnations for the Rosicrucian Studentto master the realization of religion, artand science.

There is a very powerful fraternalorder which uses three pillars on whichthe order is founded, Wisdom, Beautyand Strength, Here again the meaningresolves into a simple definition of Re-ligion, Art and Science:

Wisdom — Science: Beauty — Art:Strength— Religion.

So it will be a very simple matter for

you to carry this research further. Thereis one rule of the Cosmic which willapply and that rule is that where thepurpose of an organization cannot beresolved into the three important ele-ments of religion, or belief— art or thecultivation of the soul qualities— Scienceor the knowledge of a sound body and asound mind: then the order has nopurpose in the scheme of the Universe.If you affiliate with an order thatteaches these three points of the Tri-angle, no matter what name they maybe described as, then you will graduallyunderstand that no matter how manylessons you take, there will always beunfolded to you as you advance thebeauties and glories of this Universeand everything that it contains, andthen comes home to you with startlingreality that in the beginning Goddid really geometrize when he madethe Cosmic Laws which govern theUniverse.

V V V

CAN MONISM EXPLAIN THE SUPERCONSCIOUS?

(Continued from Page 101)

wait in the gallery of the superconT h e scious, pictures unsurpassed in colorRmirrur ian an< craftsmanship, and created not

through the material hand but throughimagination controlled by will, andcreating or moulding form of a finequality of matter; and out of the spaces,

Digest A pril1934

unheard by the dull ear, yet approachesthe cadence of super music.

And it is to this that with ceaselesscry of longing and unrest, civilizationmoves in evolutionary cycles,— slowly,relentlessly, inevitably.



H O W T H E Y M E T TH E M S E LV E STh e above is a mystical painting by D. G . Rossetti. It depicts two lovers, through love, coming face to faccwith their real inner selves. Th e inner selves are indicated by the aura which surrounds them.

—Courtesy. The Rosicrucian Digest.



LetTkereBeLWKi!

w

Stone tablets andg r o t e s q u e f i g u r e sgraven In smoke blackened

of naturally formedgrottos, tell the story of thecoming of light. They dep ict that

early time when man first stood up-right and gazed with awe upon thephenomenon of the fiery ball in the Eastern

heavens— the sun. W ith the adv ent of fire,its warmth and added hours of wakeful leisure,came meditation and inner light. Even today there

is an enchantment in watching the flickering of acandle flame or the darting tongues of the open hearthfire, that seem to call our soul forth in communion with the

infinite.

THE ROSY SLOW CROSS

Will burn 35 00 hours. At an hour day should L AST nearly TE N Y EA RS It is mystical, soothing, attractive

This mystical spirit that has made the firesid e a homeshrine of fellowship and inspiration has been captu red. It

has resulted in the development of a marvelous device,known as the Rosy Glow C ross . It is an electrical vapor

lamp about the size of the avera ge 80 W att electricglob e. W hen illuminated, the cross in its centerradiates an ethereal glow, differen t from any ordinary

illumination. It is splend id for purposes of concen tra-tion and Cosm ic attunement, as it creates a

remarkable atmosphere in the home sanctum orstudy nook. Its du rability is five times that of anordinary bulb, and it consumes less electricity.

It is remarkable to be able to offer this specialfeature at a price of only $2.00 po stpaid.O rde r one and you will be pleased.

Rosicrucian Supply BureauSA N J O SE , CA L I F.



THE PURPOSES OF T H E R O S I C R U C I A N O R D E R

The Rosicrucian Order, existing in all civilized lands, is a non sectarian, fraternal body of

men and women devoted to the investigation, study, and practical application of natural andspiritual laws. Th e purpose of the organization is to enable all to live in harmony with thecreative, constructive. Cosmic forces for the attainment of health, happiness, and Peace.

The Order is internationally known as AMORC (an abbreviation), and the AMORC InAmerica, and all other lands, constitutes the only form of Rosicrucian activities united in onebody having representation in the international Rosicrucian congresses. Th e A M O RC does notsell its teachings, but gives them freely to all affiliated members, together with many other benefits.

Inquirers seeking to know the history, purposes, and practical benefits that they may re-ceive from Rosicrucian association, are invited to send for the free book, "The Wisdom of theSag es.” Address, Friar S. P. C., care of

A M O R C T E M P L ER O S IC R U C IA N PA R K S A N J O S E. C A LIFO R N IA , U . S.A .

( C A B L E A D D R E S S ; • •A M O R C O " R A D I O 8 T A T I O N W 6 H T B )

Officials of the North American Jurisdiction(Including the United States, Dominion of Canada, Alaska, Mexico, Guatemala, Honduras, Nic-

aragua, C osta R ica, Republic of Panama, the W est Indies, Lower California, and all landunder the protection of the United States of America.

H. SPEN CER LE W IS. F.R.C. . Ph. D ....................................................................................... ImperatorRALPH M. LE W IS. F.R.C .................... ................ ................ .. ............................. .. ............. ..Supreme SecretaryCLEMENT B. LE BRUN, F.R.C ...................................................................................................... Grand MasterA. LEON BATCHELOR, F.R.C ........................... Director of CorrespondenceETH EL B . WA RD ......................... Secretary to Grand MasterHARRY L. SHIBLEY, F.R.C ............................................................. Director of Editorial Department

Junior Order of Torch Bearers (sponsored by A M O RC). For complete information as to itsaims and benefits address General Secretary, Grand Chapter, Rosicrucian Park, San Jose, Calif

The following principal branches are District Headquarters of AMORC Los Angeles, California: Hartford, Conn.:

Hermes Lodge, AMORC Temple, Reading Isis Lodge, AM OR C, Chas. W . Hollister,Room and Inquiry office open daily, 9 A.M . Master, 27 Kenyon Place, Ea st Hartford,to 9 P.M., except Sundays. Granada Court, Conn.672 South Lafayette Park Place. Ramer D . .Osc ar Kendall, Master. Baltimore, Maryland:

. Baltimore Chapter, Master, Mark I. Hanan,San Jose, Californ ia: 1908 N Charles St.

Grand Lodge Session for all members, Tues-day evenings, 7:30 to 8:30 P .M ., Naglee Boston, Mass.:Ave., Rosicrucian Park. Thg Marie Clemens Lodge, Temple and

San Francisco, California: Reading Rooms, 739 Boylston St., TelephoneFrancis Bacon Lodge, W alte r Reinhard, Kenmore 9398. Eldora Magee, Master.

Master, 1655 Polk St., San Francis co, Cali Chicago, 111.:fornia. Chicago Chapter No. 9, O. G. Odelius,New Yor k City, New York Master. Leta M. Santee, Secre tary. Te le

New York Chapter, 53 W. 69th. Hans phone Harrison 6835. Reading Room openWiesner, Master: Ruth Farr an, Secretary. afternoons and evenings. Sundays 2 to 5Inquiry and reading rooms open week days, only. Room 705, Lyon & Healy Bldg., 64 E.1 to 8 p.m. Jackson Blvd. Lecture sessions for AL L

Philadelphia, Penna.: members every Tuesday nig ht 8:00 P. M.Delta Lodge No. 1, AM OR C. S.E . Corner Chicago Chapter No. 10 (colored) Robert40th & Brown Sts., 2nd floor, Dors ey E Clarke. Master, 31 E. 47 St. MeetingThompson. Master. every W ed. Night at 8 o'clock, Royal Circle

- of Friends Hall, 104 E. 51 St., Room 10,Atlanta, Ga.: Telephone Drexel 0782.

Atlanta Chapter No. 650. Vince nt Cunningham. Master: P. O. Box 2162. Meetings Pittsburgh, Pa.:7:30 every Thursday night, Mezzanine floor, Penn. First Lodge, M ay R. Dillner, Master,

Robert Fulton Hotel. 223 Dan Drive, Mt. Lebanon Station.(Directory Continued on Next Page)



Portland, Oregon:

Portland Chapter, Clara Grace Anderson,1530 N. E. 10th Ave. Phone Murdock 1447.

Seattle, Washington:AMORC Chapter, Harry L. Ledlin, Master.Lowman Bldg., Rooms 312 13 1 4. Between1st and 2nd Aves. on Cherry St. Openweek days 11:30 a. m. to 4:30 p.m.

Other Chartered Chapters and Lodges of the Rosicrucian Ord er (A M O RC ) will be found inmost large cities and towns of North America. Address of local representatives given on request.

P R I N C I PA L C A N A D I A N B R A N C H E S

Victoria, B. C.:Victoria Lodge, G. A. Phillips, Master, P.O.Box 14. Inquiry Office and Reading Room,101 Union Bank Bldg. Open week days 10A.M.—6 P.M.

Montreal, Quebec, Canada:Societe d’ctude d'AMORC (French Section),Paul DAllmen, 235 First Ave., Verdun. P.Q., Canada.

Montreal Chapter, Arthur M. Noseworthy,Master, Room 303 Building Temple, 627Dorchester St., W .

Winnipeg, Man., Canada :Catherine McKerchar, 517 Devon Court,Winnipeg, Man., Canada.

Vancouver, B. C.:Canadian Grand Lodge, Mr. S. A. Wilson,Grand Master, AMORC Temple, 878Hornby St.

Toronto, Ontario, Canada:E. Hazard, M aster. Sessions 1st and 3rdSundays of the month, 7:00 p.m., No. 10

Lansdowne Ave.Edmonton, Alta.:T . O. Goss. Master. 9533 ]asper Avenue, E.

S PA N I S H A M E R I C A N S E C T I O NTh is jurisdiction includes all the Spanish speak ing Countries of the New W orl d. Its Supreme

Council and Head Office are located at San Juan, Puerto Rico, having local Representatives in allthe principal cities of these stated Countries.

Hon. Manuel Rodriguez Serra, F.R .C., Supreme Grand Master, P. O. Box 702,San Juan, Puerto Rico.

Armando Font de la Jara, F.R.C.. Secretary General. P. O. Box 36, San Juan,Puerto Rico.

The name and address of other Officers and Grand Secretaries cannot be given general pub-licity, but may be obtained for any information or special purposes, through the Head Office a 1

ban Juan, Puerto Rico.A LL C O R R E S P O N D E N C E S H O U LD B E A D D R E S S E D TO T H E S E C R E TA RY G E N E RA L

A F E W O F T H E F O R E IG N J U R IS D I C T IO N SIndia:

The Supreme Council, AMORC, Calcutta.India.

Scandinavian Countries:The AMORC Grand Lodge ot Denmark,Carli Anderson, S.R.C., Grand Secretary.Manogade 13th Strand, Copenhagen, Den-mark.

France:Dr. H. Gruter, F.R.C., Grand Master, Nice.Mile. Jeanne Guesdon, S.R.C. CorrespondingSecretary for the Grand Lodge (AMORC)of France, 56 Rue Gambetta, VilleneuveSaint Georges, (Seine & Oise).

Austria:Mr. Many Cihlar, K.R.C., Grossekreter derAMORC, Laxenburgerstr, 75/9, Vienna, X.

China and Russia:The United Grand Lodge of China and Rus-sia, 8/18 Kvakazasaya St., Harbin, Man-churia.

Australia:The Grand Council of Australia, M. S.Kowron, F.R.C., Grand Master, "Sandhurst,”52 Fletcher St., Bondi, Sydney, N .S.W .

England:The AMORC Grand Lodge of Great Britain,Mr. Raymund Andrea, K.R.C., Grand Master,41 Berkeley Road. Bishopston. Bristol, Eng.

Dutch and East Indies:W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

Egypt:The Grand Orient of AMORC, House of theTemple, M. A. Ramayvelim, F.R.C., GrandSecretary, 17 Rue Chebine, Heliopolis.

Africa:The Grand Lodge of the Gold CoastAM OR C. Mr. Amos S. Dadzie, GrandMaster. P. O. Box 424 Accra. Gold Coast,W est Africa.

Costa Rica:Grand Lodge; Grand Secretary, Edw. B.Kelly, F. R. C., Limon P. O. Box 180,Costa Rica, C. A.

The addresses of o ther foreign Grand Lodges and secretaries will be furnished on application.



W H A T OCCURS AFTER

DEATH ?

C a n m a n ever know what lies beyond the border of this world? Must the human alwayslook upon eternity as the great unknown, a vast precipice, toward which he is beingdrawn by the incessant swing of the pendulum of time? Is there a way to be assuredthat the prophecies of the sublimity of the after life are true, and not the honeyed wordsof a soothsayer? Has there ever, in the course of human experience, been any who havetruly experienced a glimpse behind the veil? You, like thousands of other men andwomen, have pondered over this stupendous question. You, too, have wondered—isthere an answer?

The Rosicrucians have accumulated the strange experiences of intelligent personspertaining to this mystery. In the discourse, “What Occurs After Death,” these ques'tions are answered in a startling manner. It is NOT a thesis on spiritism, but the intimateexperiences of souls. This is but one of the twenty selected and bound discourses givenaway free. Some of the others are, “The Magic Power of Secrecy,” “The Fakirs ofIndia," “The Lost Tribe of Mystics,” etc.

The total of twenty discourses is given free to every new subscriber to “The Rosi'crucian Digest" for merely a five months1 subscription. Just think— you receive one copyof this magazine each month for five months, for only $1.50, and you receive in addi'tion, the twenty free discourses. You need only send in your subscription for fivemonths, and say, “Send me absolutely free, the twenty discourses.” They will be sent to

you at once. Candidly, this is the most remarkable offer for a limited time we have evermade. Send order and remittance to

~7he /Rosi cruci an D i gest F R E E —Twenty especiaJJy selected, bound and printed discourses like tho se m e n- tioned above. Read above for details, and send for yours today.

ROSICRUCI AN fOE<iS LTD SAN JO SE . CALIF.PRINTED IN U. S. A.

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