The Rosicrucian Digest - March 1934.pdf

7/28/2019 The Rosicrucian Digest - March 1934.pdf

http://slidepdf.com/reader/full/the-rosicrucian-digest-march-1934pdf 1/44

M A R C H , 1 9 3 4

25c Per Copy

ill■>!



< r For the StudentAt Home...

THIS MONTH’S SUGGESTION

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

contributed their writings.

3 IN ONE A b io g rap hy — an in spi ri ng

gu ide— a work o f a r t , fo r

only $ 1.00 p os tp aid

Prayer, It's Real Power and Use Explained !

W ha t secret efficacy was there in the sacred chants o f

the E gyptians as they faced the ir beloved East in thetemples o f the N ile? W ha t was there in the wail o f prayer

of the ancient Hebrew as he lifted his voice on high to the

G reat J ehovah that brought him solace— peace? W hat

divine powers were invoked by the grea t Christian mystics

as they softly spoke the words of a personal prayer which

ele ctrified the ir bodies and minds? Have we lost the true

art of prayer? Is prayer today a shallow custom, or is it

still a mighty principle little understood, and thereby not

productive of divine intervention?

The book, "M ystics at P rayer," is a gem, for it contains

the selected prayers of the mystics and avatars of all ages.

It reveals the words they used in their hour of dire need

when they asked for guidance— when they sought to belifted to the mountain top o f illumination. This book also

contains an essay on the proper mystical use of prayer, by

H. Spencer Lewis, Imperator of A M O R C . It further con-

tains a brief biography of the mystics whose prayers are

contained therein. This marvelous compilation is the work

of M any Cihlar, mystic and Rosicrucian philosopher of

Vienna, A ustria. There is really nothing more tha t can be

said. W hy not order this book today?

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



S A P P H O A N D H E R S C H O O L O F V I R G I N S

Sappho, the greatest poetess of Greece, was a native of Lesbos. In spite of her fame, almost every detail in her history is doubtful.It would appear that she was of aristocra tic family, born about 160*0 B .C . She is said to have been banished like other aristocrats andto have gone to Sicily. Her poems were arranged in nine books. Th ey we re known for their extreme simplicity of language and in-tensity of emotion. Man y imaginary and highly romantic mystical tales have been woven about this charac ter of ancient history.

Courtesy of The Rosicrucian Digest.



Awaken the Self With in and Conqu er the Wo rl d !

Look beyond the horizon! The vista before you now may be only a mirage of the senses

— a delusion.

Y our place in life may be higher, richer, and more commanding, if you raise your view-

point and widen your understanding.

Life Is No t a Mystery— But a Challeng e

You can rise above the slavery o f labor and the grudges of toil. Y ou can meet the

obstacles in your life and challenge them to submit to your personal power. Y ou have the

same mental forces to use which have helped thousands of others to become real masters o f the ir des tiny. There is no power to hold you back, but yourself.

Discover the Power Wit hi n You— and Use It !

Money, influence, friends, education— will no t do for yo u what you can do with the

simple releasing of activities in your mind and psychic faculties, which may now be dormant

ana awaiting the magic touch of your own determination.

I Will Help YOU with This Free Book

Let me introduce you to the kindly offerings of the Rosicrucians— that old, dependable,

nonsectarian Brotherhood of sympa thetic cooperation. I will send you, without obligation, a

remarkable book that has helped thousands in all parts o f the world. J ust write a letter (not

a postcard o f curiosity) and ask for a free copy o f "The W isdom o f the Sages," which tellshow a gre at work which started in E gypt has spread throughout the civilized world and has be-

come the G rea t L ight in the lives o f millions o f persons who are masters of the ir own destiny

and in command of their gre ater careers. O thers are using these P rinciples in the ir daily

affairs— W H Y NO T Y O U ? Address your letter carefully to:

Fri ar S. P. C .

K 0 S I ( R U ( lA N M | R 0 T H E R H 0 0 t>

H T n j o s e . ^ a l i f o r n Ia

W atch for the word , A M O R C — I t ’s a Symbol o f Rosicruc ian Au thent ic i ty



S T . JVTA'RTIN

n n n n n r

~ Z n JT Z y

W E

i M a s * *

/***“<

ROSICRUCIAN

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

T H E O F F I CI A L , I N T E R N A T I O N A L R O SI CR U CI A N M A GA -Z IN E O F T H E W O R L D W I D E R O SIC R U CIA N O R D E R

V O L XII M A R C H , 1934

C O N T E N T S

Page

Sappho and Her School of Virgins (F rontispiece).,.. 41

The Thought o f the Month ................................................ 44

The Rosicrucian New Year ........................ 48

Cathedra l Con tac ts ...................... 50

Construct ive Thinking .........................—-........................... 53

A n c ien t Symboli sm .................................................... 55

The Master Wi th in .............................................................. 56

Pages from the Past ....................................... 60

The Earth's Hy m n ................................................................. 63

A n In v it at io n to Ev er y M em b er —-....................... 69

Sanctum Musings ................................................................. 71

Modern Rights o f Man (Illustration)........................ 77

Subscription to The Rosicrucian Digest , Three Dollars peryear. Single copies twentyfive cents each.

Entered as Second Class Matter at the Post Office at San Jo s e , C al if or n ia , un de r Act o f A ug us t 24 th, 1912.

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

Published Monthly by the Supreme Council of

T HE R O S IC R U C I A N O RD ER — A M O R C

R O SICR U CI A N P A R K SA N J O S E . CA L I F O R N I A

B3333S3



Students of any one of the Paths thatleads to psychic unfoldment and spirit-ual development are very apt to speakof spiritual powers, psychic powers, anddivine powers, with too little concernas to the real meaning of these termsand with too little analytical interest inthe magnificent principles involved. Ihave seen artists developing in artschools and under special teachers andattaining a high degree of efficiency inthe awakening and quickening of natural

2'jic talents, but I have realized through myRrtcimirisin conversations with them that they had

given little thought to a careful studyS of the abilities which they were actually

M arch developing through their practices and1934 studies and their inner unfoldment.

The same is true of musicians and

writers and those who are dealing withthe objective expressions of the emo-tional side of life.

W e listen to an advanced studenton the Path describe with proper mod-esty and conservatism the things he hasbeen able to accomplish as a result ofhis studies and exercises. Ta ke , for in-stance, his experience relating to thegiving of absent treatments. Th e re-sults of his work may appear to thecasual person as miracles. To the mys-tics and to the students on the Path

they are not miracles but magnificentmanifestations of Divine power and Di-vine law. The adept tells us that he hasmomentarily concentrated upon the indi-vidual he wishes to contact, has sentforth thoughts of healing and creativenature, and has visualized the curativeprocess that should immediately enterinto the body of the patient, and at onceknows that he has given the unfortunateperson a truly psychic treatment thatwill produce certain definite results assurely as the sun rises and sets in ac-

cordance with Divine and Cosmic laws.W e agree that what is accomplished bythis adept is accomplished through psy-chic power. But what is this psychicpower? W ith what can we compare itand how can we analyze it?

Viewing the matter from the mentalaspect of the neophyte or the uniniti-ated, it would seem that the adept, ingiving one of his marvelous treatments,is doing little more than any other per-son might do in attempting to send“good thoughts" to the one who is ill.

T M A Y S E E M

strange to discusssuch a subject ast h i s i n s u c h amagazine w h o s ereaders a r e verylargely students ofpsychic principlesand the laws re-lating thereto. ButI sometimes won-der w’hether thosestudents who arebecoming highly

evolved through their diligent and sin-cere studies and who are making someprogress in their journey along the Pathever stop long enough in their searchfor new knowledge to meditate and pon-der over the very nature of the funda-mental principles which were revealedto them in any of their simple experi-ments and exercises.



It would seem that the mother or fatheror some loved one in the family of thepatient would naturally send the samesort of thoughts, the same sort of vis-ualized impressions to the patient and

that, therefore, if the secret of the treat-ment process consisted only of wilfullydirecting one’s concentrated thoughtstoward another in a constructive manneror with a constructive attitude, all of thepatient’s wellwishers and loved oneswould become potential healers immedi-ately and the patient would be over-whelmed with treatments and wouldsurely become well and normal in a veryshort time.

W e must realize that the deep con-cern of a mother for her ailing child or

the grave interest of the father for theunfortunate son or the prayers of theparents and the good thoughts of closefriends are essentially similar to thethoughts and visualized ideas that theefficient adept sends forth to his patientin giving him a powerful and mightypsychic treatment. But why is it thatthe treatment from the efficient adeptand the good thoughts and prayers ofloved ones untrained in these principlesdo not produce the same results? W h atis there about the work of the adept that

is more efficient and more effective?W h y is it that the adept proceeds withhis treatment with such sureness andwith such absolute confidence? W h athas he learned that gives him such as-surance that his brief mental contactwith the patient will produce certaindefinite reactions?

If we attempt to answer these ques-tions by saying that the mystic is ap-plying some psychic power that theothers are unacquainted with and thatit is this psychic power that produces

the very efficient results in the one caseand not in the other, we are not an-swering our original question at all, butmerely resorting to terms and terminol-ogy and making the matter even morecomplex.

In the first place, if we are to assumethat the results produced are due tosome psychic power transmitted by oneindividual to another we must admitthat this psychic power is resident inall human beings of a normal type andis available to all human beings alike.

If we speak of it as a Divine powerthat is universal and always creative andalways useful in the doing of gooddeeds, we still have left unanswered thequestion as to why this psychic power

or Divine power does not manifest whenloved ones, in a prayerful and deeplydevoted attitude seek to aid the one whois ill.

If psychic power is truly a Divinepower or essence of some invisible kindthat is resident in all of us and availableto all of us, then certainly a Divine at-titude of mind and a holy purpose inour hearts should enable each and everyone of us, as human beings, to exert ordirect that Divine power efficiently. Cer-tainly there is no closer Divine and hu-

man contact between two persons orany more Divine attunement betweentwo individuals than that which existswhen a mother or father, in prayerfulattitude, kneels at the side of one whois ill, especially a child or dearly be-loved one.

I am not unmindful of the fact thatsome of the most remarkable cures havebeen made under such circumstances.There probably is no more inspiring andsoothing, h e l p f u l , and constructivethought power in the world than that

which is transmitted by loving parentsto a child or by one who is deeply de-voted to another. But the re are suffi-cient evidences to warrant us in realiz-ing that in a large majority of the casesthe mystic who has been welltrainedin his strange art can, as a stranger tothe one who is ill, render quickly moreefficient service and more effective treat-ments than those which are rendered bythe closest of kin. Th erefo re, grantingthat the socalled psychic power is aDivine power that is resident within all

of us and is available to all, we stillhave the problem of discovering whatthis power is and why it works moreefficiently in the hands of the trainedmystic than anyone else.

I think the better way to understandthis power is to compare it in a simpleway to other abilities which most of ushumans possess to some degree. Let ustake, for example, the ability to play orproduce music. If we have an instru-ment such as a piano we may find manyindividuals who can sit before this piano



T h e

Rosicrucian

D igest

M arch

1934

without any training and produce har-monious chords or simple melodies bya method that is known as “playing byear." Th e result may be pleasing andin many cases is seemingly very ex-cellent, but the results cannot equal

those produced by the trained musicianwho knows precisely what he is doingwhen he groups certain notes beneathhis fingers in composing a chord or se-lects certain notes in each octave tostrike in certain alternate positions toproduce a melody. T o the untrained earhis results may not be greatly differentfrom those produced by the long ex-perienced player who is guided only byhis ear, but if the result of the playingis to produce efficiently and correctlysome definite result, the trained musician

has the advantage.From a careful examination of the re-

sults of working with the socalled psy-chic power, not only in the giving oftreatments, but in the production ofother definite results, it becomes veryapparent that the mystic is using theunknown creative power of the universein an intelligent and understanding man-ner, whereas others who occasionallysecure certain results are proceeding intheir efforts more or less blindly andwithout the proper understanding.

In the same way in which we see thatthis Divine psychic power is ever avail-able, we can see that music, as soundproduced by vibrations, is always avail-able in a piano or other musical instru-ment. But it takes intelligence to con -trol and make manifest that sound insuch a manner as to produce certaindefinite results. The keys of the pianomay be struck at random and soundproduced, but it would not be music. Thekeys may be struck or played by oneguided by his ear alone or with only

a very meager knowledge of music andthe result will be more or less pleasant;but, nevertheless, it would not be per-fect music or an efficient demonstrationof the possibilities of the musical instru-ment. Th us it is with the trained anddeveloped mystic. He must study andprepare himself for the proper and un-derstanding control and direction of theenergy that is always available. Th etrained musician learns not only howto play upon the instrument correctlyand get the utmost out of the possi-

bilities that are in the instrument, butthrough his study and development inthe field of music he lifts up his ownconsciousness to a higher attunementwith the principles of music and therebymakes himself receptive to inspirationand Cosmic direction in applying hismusical knowledge.

Analyzing the masterful work of thegreatest musicians we find a complex re-lationship of many fundamental prin-ciples. Firs t, there is the piano, for in-stance, with all of the combinations ar-ranged so that a multiplicity of units ofvibrations may be played upon it andmany groups of notes produced in anymanner that will cause the vibrationsto produce pleasing and inspiring tones.

Then there is the musician with hisduality of functioning. Firs t, there isthe one half of him which has been ob-

jectively trained to understand and in-terpret the principles of music. Alongwith this training, through practice, hehas made his objective abilities capableof quickly responding to the themeswithin his consciousness and correctlymanipulating keys of the piano so as toproduce through them the themes whichare in his objective mind. All of this hasrequired long study and much practice.But then there is the second half of himwhich is attuned with the Cosmic andwith the fundamental laws of Cosmicharmony and universal music. This half,through the development of the spiritualand Divine side of his consciousness, iscapable of receiving and being aware ofthe inspiring musical themes that aretransmitted to him by and through thepsychic consciousness. These in turn aretransferred to the objective conscious-ness where they are seized upon by hismusical understanding and training andreproduced in proper manner upon the

keyboard.

So we see we have in this com-bination of conditions first the Cosmicor inner awareness of music; secondly,the objective translation of it into musi-cal themes; and thirdly, the training andpractice for mental reaction to this trans-lation whereby the fingers automaticallyrespond to the impulse created in theobjective mind. Th e entire result of thiscombination of conditions is a beautifulpiece of music produced by sound vibra-



tions and interpreting an inaudible themethat has arisen in the psychic conscious-ness.

The efficient mystic who is using psy-chic powers of any kind or the universal

powers of Divine essence to producecertain beneficial conditions is just likethe musician at the keyboard. W h en heis asked to give a treatment to someperson absent or in his immediate pres-ence he must first feel the inspiration ofthe contact and be inspired to administerthe correct impulse. Then his trainingand practice enable him to translate thatimpulse into the right procedure so thatthe efficient forces and powers availableto him may be properly used and appliedto the treatment of the patient or to pro-duce whatever results he seeks to produce.

W e see, therefore, that the secret ofpsychic power lies in knowledge andpractice. Th ere was a time when thework of magicians was looked upon asa highly secret work because it wascommonly believed that the professionalmagician had some secret knowledge orsome secret powers or possessed somesecret influence exclusively which hecould use and which others could not use.Today we understand that the onlysecret power which these magicians pos-sess is the uncommon knowledge of cer-

tain fundamental laws and through thisknowledge of the laws he is able to usesuch powers as anyone and everyonepossesses and may use but which theaverage person does not use because hedoes not know how to use them.

To acquire such knowledge and toprepare oneself for the application of itmeans careful study, careful training,and careful practice. The teacher cannotgive to the pupil any specific powerswhich he can use blindly or indifferentlyand the teacher cannot give to the pupil

the efficiency and expertness necessaryto properly apply the power that isavailable. The teacher can only revealthe laws and principles to the studentand guide him carefully in the processof practicing those laws until he be-comes not only familiar with them butefficient in the use of them. To study thelaws without practice is equivalent toattempting to study music and merelyreading every technical book on the subject and yet never sitting be fore anykind of musical instrument and attempt-

ing to apply the principles and practicethem. It is possible to study the lawsof harmony in music and to become in-tellectually familiar with every funda-mental principle back of the creation of

harmony, but the most expert in suchknowledge would not be a creator nor aproducer of harmony until he used somemusical instrument of some kind where-by the principles he had been studyingcould be applied in a practical mannerand certain definite results produced.

Reading books on the demonstra-tion and theories of Divine and psy-chic power and reading and studyingthe lives of the great mystics and phil-osophers and becoming intellectuallyfamiliar with the fundamental laws ofnature will not make an adept or evena highly developed neophyte. The studymust be carefully graded so that it tendstoward one objective; namely, the appli-cation of that knowledge. Along witheach new phase of study must be a cer-tain amount of practice. Each new lawand principle must be tested and appliedand demonstrated. Th is is the only wayin which efficiency and confidence inthe knowledge can be created. Th is iswhy the better students and the mostcorrectly trained and developed adeptshave studied and worked under eminent

teachers and masters and have asso-ciated themselves with a definite organi-zation and school devoted to the per-fection of such knowledge and practices.Then the student, the adept, the Master,can correctly and confidently proceedwith his knowledge in a definite mannerand produce the unusual results thatwe have been considering.

W e see, therefore, that psychic poweris not a thing in and of itself that isefficient and demonstrable, but is de-pendent upon direction and control to

make manifest its possibilities. He isthe greatest demonstrator of psychicpower who is the best trained and bestpractitioner of its principles. The Ros icrucians have always possessed certainknowledge regarding the use and appli-cation of psychic power that is notcommonly understood. That is why theRosicrucian system of metaphysical,spiritual, and psychic development hasalways been the superior or the ne plus ultra in these fields of human researchand investigation.



T h e

Rosicruc ian

D igest

M ar ch

1934

The Rosi cruci an New Yea r

TH IS IS THE AN NUAL PERIOD FOR A SPECIAL

CELEBRATION

By T h e G r a n d S e c r e t a r y

LL of our memberse v e r y w h e r e areadvised that theImperator has setTuesday, the 20thday of March, asthe day for thecelebration of the

Rosicrucian N ewYe ar for the NorthAmerican jurisdic-tion. According tothe movement ofthe planets in the

Western World it actually begins at11: 28 p. m., Pacific stand ard time. Inorder, however, that all lodges andchapters may hold their annual NewYear feast and convocation at a conve-nient hour, the Imperator has officiallyproclaimed that such convocation shouldbe held in North America on the eve-ning of March 20, at approximately 8p. m. Th is New Ye ar will be the Rosi-crucian year of 3287 because Rosicrucianism traces its traditional foundationback into the mystery temple activitiesin Egy pt. Th e entrance of the Sun intothe Zodiac sign of Aries each year isreally the birth of the new year in thispart of the world, for it is the logicaland truly cosmological beginning of anew cycle of life in all mundane things.Throughout the Orient the new year isfigured in the same way and our Janu-

ary 1st is purely an arbitrary matter fixedmany centuries ago when the calendarwas so illogically arranged.

In all lodges and chapters of the Or-der the New Year convocation consistsof a symbolical feast of salted nuts,cornbread, and unfermented grape juice.At the close of the feast the newly nom-

inated and elected officers are installedand begin their yearly activities.All National Lodge members unaffili-

ated with any local lodge or chapter areurged to hold sacred a period of thirtyminutes in their sanctums at any timebetween 8 and 11 o’clock on the eve-ning stated above as the official NewY ea r convocation. During this periodin their homes such members should, ifpossible, partake of some salted nuts,cornbread, and grape juice, meditatingupon the fact that these foods representthe primary elements of life, and medi-tating upon life itself, its magnificence,and its opportunities. Tho usan ds ofmembers in every district of NorthAmerica will be assembled in lodges,chapters, or in their individual sanctumsat home during this period of harmoni-ous attunement and sending to eachother thoughts of love and peace.

It is requested by the Imperator thatamong the many thoughts to be broad-cast at this time by the thousands ofRosicrucians is a thought of goodwishes, health, and continued good



work for the chief executive of thecountry. Another thought to be held fora few minutes and radiated into spaceto contact the minds of all who are re-sponsive is the thought of peace and

prosperity, health and happiness, good-will toward all men. Th e Imperatorespecially asks that at this time also themeditation and thoughts of all Rosicrucians be directed for a few minutes to-ward the Cosmic in a prayerful petitionthat crime of all classes and conditionsbe eliminated in North America thatthis otherwise great and glorious conti-nent of the Western World may befreed from the great social disease thatwill bring it to a position of weaknessquicker than any other social evil.

Let your prayers and thoughts in-

clude a petition to God that man maybecome more tolerant in his religiousand moral thinking, and that man maylift his consciousness higher and moreunderstanding^ toward the one univer-sal God who is the Father of all chil-

dren and the Cre ator of all beings. Letyour thoughts be free of any selfish orpersonal desires and directed only inchannels that express your good wishestoward all mankind for the building of

a better nation and to the glory of God.All secretaries of lodges and chapterswill make a report of the convocationheld, including the report of electionsand other details of the year’s activitiesas requested according to the constitu-tion and statutes of the organization.

The Imperator desires that I expressto all officers and members throughoutNorth America his appreciation for theirloyal support which has made itselfmanifest in so many ways and particu-larly in the strengthening of the tiesthat bind us so closely together and in

the spiritual benefits which have cometo every member, making for his greaterhappiness and contentment.

May Peace Profound enter into yourconsciousness and abide with all of youthroughout the New Year!

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

Q.

NOTICE TO ALL MEMBERS

If you live in any large city where there is a chapter or lodge of the Order, make §

i arrangements to be present at the special meeting that will be held by the lodges or §E chapters on Tuesday evening, March 20, to celebrate the New Year. W rite to the E

E Secretary of your lodge or chapter on or before the 15th of March stating that you will =

E be present so that reservations can be made for you at the symbolical feast. Th ere is =

= no special fee attached to the attendance on such occasions. Do not overlook this §

= special convocation if you live in or very close to a large city. E

EJ»..................................... .............. S

f »| n m n i n m m m m i n i m i n m i n m m i n i i n i im n n m i ll ii m i n m im i M n u n i ii ii m n i m n m i n n n n m i n m i m i n i h i m m m n n in m m m i n i m m i m i m p ]

DO NOT BE DECEIVED

Recen tly a small organization conducting its work under the name of Rosicrucianism §

E has announced in newspaper advertisements that it will hold a public lecture on the E

§ subject of Rosicrucianism to be given by its public lecturer, Mr. Ralph Lewis. It is true |

E that last January, February, and March our Supreme Secretary, Ralph Lewis, did tour =

E throughout the United States giving lectures for the AM OR C, and he may tour the §

E country again next year, but it is not true that the Supreme Secretary is touring any E

E part of the United States at the present time, or is giving any public lectures in the §

E name of Rosicrucianism in any part of the country. He is here daily at the headquarters i

E of AM OR C, and will probably remain here throughout the balance of this year. There =

| fore, do not allow any advertisement on the part of some small organization to deceive § ( ( j )

E you into thinking that Ralph Lewis, the Supreme Secretary of AM OR C, is conducting § pruwj

| any public lectures in any city. Unless you find notices in this Rosicrucian Digest re- E

E garding the lecture tour of any official representative of AM OR C, you may be sure that =

= advertised lecturers are not representing our organization. =

3 " " .......... ............. ............ ............ .. ■■•■■■■■■■■■■••■••■■■■••■■•••••■■■lull.»■■ . 0



T h e

Rosicruc ian

D igest

M ar ch

1934

“IN THE FEAR OF GOD”

there seemed to be a general belief onthe part of the devout that living in thefear of God made one live rightly andharmoniously with the ideals of Christi-

anity. He pointed out, however, thatliving in the fear of God could not pro-duce the same results as living accord-ing to the laws of God whom one lovedinstead of feared. He argued that inthe Sunday Schools and in all of thefundamental teachings given to Chris-

tian children the idea of fearing God

should be altered and God made to

them what He really is, a loving, merci-

ful, tender, considerate, and thoughtful

Father of all creatures.

F E W months agoour Imperator pre-pared an article forT h e Rosicrucian

D i g e s t d e a lingwith some misun-derstandings of re-ligious principles,and in it he re-ferred to the fact

that in the Chris-tian ritualism therewere many refer-ences to the atti-

tude of “living in fear of Go d.’’ Hecalled attention to the fact that amongthe Christian Protestant denominations



A number of our readers took excep-tion to what our Imperator said, andseveral wrote letters stating very defi-nitely that they disagreed with the Im-perator in his belief that Christians

were advised to live “in the fear ofGod.” One good Soror argued that shehad been a member of a very large andpopular Protestant denomination for agood many years, had read and studiedChristian doctrines very profoundly, andhad attended Sunday School all throughher childhood, and she had never heardin any church or any sermon the ideapromulgated that the proper religiousattitude was to live in the fear of God.She said that the very idea was notonly absurd but abhorrent to a trueChristian. Oth ers argued much in the

same manner. Now, while we knowthat these persons are greatly mistaken,or are overlooking phrases that theyhave heard so often in their religiousceremonies that they no longer thinkabout them, we want to call their atten-tion to one outstanding incident whichproves the Imperator’s contention.

On Tuesday night, February 6, therewas given over the National Broadcast-ing System by radio the program of theSeth Parker yacht that is sailing fromport to port and presenting its intensely

interesting and very beneficial programs.On this particular occasion a marriageceremony was performed on board theboat by a Christian minister who wascalled to the ship for the occasion. SethParker himself in his marvelous mannercalled attention to the fact that this wasprobably the largest wedding ever heldin America since it had the largest audi-ence listening to the ceremony. U n-doubtedly at that hour there were mil-lions of persons sitting in their homeslistening to the Christian ritual that was

used by this minister. The ministerspoke clearly, distinctly, slowly, andmost reverently. Every part of the ritualwas so impressively presented that itforced its significance upon the con-sciousness of those listening. Y et to -ward the end of the marriage ceremony

this minister, reading from the estab-

lished Christian ritualism of marriage,

enjoined the couple to live hereafter “in

the fear of G od .’’ Thei.e was no mis-

taking the phrase, and the precise word-

ing. It did seem a little incongruous in-asmuch as the bride and groom were just entering upon the sea of matrimonywith hope and unbounded anticipationof happiness, and there was nothing

about their past lives or their presentpath of conduct that would indicate thatthey should make any great change intheir manner of living in order to avoidGod ’s condemnation. But aside fromthe admonition being incongruous atthis particular time, it did seem whollyinconsistent with all of the other funda-mental Christian doctrines.

Too many citizens of the world todaylive in fear of mundane laws. Too manyof our youth live in fear of some laws,and seemingly wholly fearless of oth-

ers. Certainly the rising generation isapparently fearless of man’s wrath orrevenge for by their very conduct alarge portion of the youth today indulgein unethical or unmoral practices thattend toward crime, and another portionof our youth are actually indulging incrime as a sort of challenge to man’slaws and man’s prohibitions.

It is generally conceded by those likeour Imperator and others who are de-voted to the study of the life of youthand to child culture and to the preven-

tion of crime that by winning the heartycooperation, the understanding, thesympathy, and the respect of childrentoward law and order a greater degreeof good is accomplished than by at-tempting to bring about the same resultsthrough admonishing them to live infear of punishment for their wrongdo-ings. If such psychologists and psychia-trists as our Imperator have found thatit is universally true that those who areadmonished to live in a manner that is aresult of an inner fear of revengeful andwrathful punishment gradually losetheir respect for the administrators ofthe punishment and for such a code ofliving, then is it not possible that we areteaching the youth of the land today tohave less respect and less admiration forDivine Laws and for the Father of allDivine things by insisting that theyadopt an attitude of fearfulness insteadof an attitude of love? Is the better citi-zen in any community the one who

carefully gauges and controls his ac-

tions out of fear that he may be caught



T h e

Rosicruc ian

D igest

M ar ch

1934

and punished for any violation, or is ithe who loves and approves of systemand order and enjoys cooperating in thespirit of righteousness in all things? Isnot the Christian who looks upon Godwith love, adoration, and a real friendly

kinship to the great Father a better manor a better woman than one who lives inabject fear of the sudden, arbitrary, orautocratic wrath of a displeased Deity?

Rosicrucianism attempts to teach thatwe are all children of the one GreatFather whose love is so sublime, so su-preme, so far above our comprehensionthat it is incomparable to any humanemotion, and that it is so broad, so tol-erant, so forgiving, and merciful thatthere is never any expression of wrath,never any expression of anger, and

never any desire to punish as a chal-lenge to our wilfulness, but always thedesire to teach and guide us throughsuch experiences as may be necessary toimpress us with the immutability of es-tablished laws. W e say over and overagain that the law and principle lies insuch a simple illustration as that of theinnocent little child sticking its fingerinto the attractive and fascinating flameof fire. The pain and the little sufferingthat results from the burn of the fleshare not to be looked upon as punish-

ment wrathfully or deliberately set upin the consciousness of the child by anever watchful God who seeks to punisheach individual for each and every vio-lation of laws known or unknown. Th epain and suffering are the result of theworking of an immutable law wherebywe are enabled to determine from expe-rience what is right and what is wrong,and God’s interest in such an incidentand in all similar small and great inci-dents of life is only that of a loving par-ent who observes the lesson beingtaught and sympathizes with the con-sciousness in pain. If Go d could, hewould, in the instance of an innocentlittle child, prevent the suffering of pain,or bring it to an instant end. But thiswould defeat the Divine purpose of in-structing and guiding the child, andthereby preventing it from violating anatural law to even a greater extent. Ifthe child did not learn that sticking itslittle finger into the flame caused it an-guish and pain it might put its entirehand, or arm, or body into the flame

and thereby destro y itself. Its pain isnot a punishment, and not even a warn-ing, but a demonstration of a law thatis at one and the same time positive,definite, and yet merciful.

Through the Cathedral of the Soulwe are trying to introduce to thousandsupon thousands of thinking individualsa means of contacting the consciousnessof God, and the Divine principles andharmony of the Cosmic free from thenarrowness of manmade doctrines. T othe same extent that the Cosmic is uni-versal and unlimited, so is the love ofGod. T o the same extent that the Ca -thedral of the Soul in the Cosmic isabove and beyond the restrictions andlimitations of material affairs and mate-rial things, so is the consciousness andspirit of God . As the Cathedral of theSoul is tolerant and broad in its wel-come to all persons and all races ofman, so is the mercy and wisdom ofGod. T o the same extent that there isno suffering, no pain, no sorrow, naughtbut love in the Cathedral of the Soul, sothere is no pain, no sorrow, no distressof mind or body in the consciousness ofGod.

If you have not become acquaintedthis universal point of worldwide con-tact of those human minds that arelifted up in united harmony with therestricted powers of Divine principles,and sublime attunement with the omnip-otent mind of the universe, then youshould secure one of the free bookletsmentioned in the notation at the head ofthis department, called “Liber 777,” andbenefit by the various periods of prayerand meditation offered by the facilitiesof this unique Cathedral. There are noobligations, no fees, no costs of anykind. Throu gh these Cathedral con-tacts you may receive from all of the

saints and Divine spirits of the holy as-sembly the benefits of health and happi-ness, of prosperity and peace. Thro ughthem you may direct your meditationsand your contemplations toward thevery heart of God, and find in the con-tact a closeness to Divinity and kinshipthat will bring a new peace and a newpower into your life.

Learn what it is to live in the love ofGod and in the love of human brother-hood, and the Divine Fatherhood.



Learn to know God as He would haveus know Him, in a friendliness of spirit,an intimacy of loving and sympatheticunderstanding which will broaden yourvision of life and widen your field ofeffort in behalf of your own best inter-ests and those of God’s children every-where. Ma ke the Cathedral of the Soulyour heavenly sanctum to which youlift your consciousness at times beyondthe limits of humanly constructed clois-ters and cathedrals. Rise to the supremeheights, to the most sublime attunementpossible for man to reach, and in this

ecstatic state of Divine attunementcleanse yourself and purge yourself ofall of your daily worries, sorrows,griefs, problems, and misfortunes. Youwill become sinless and pure, holy andgood while in the Cathedral. Andthrough repetition of these periods ofgoodness and harmony your very na-

ture will cry out aloud in its repentance

for the forgiveness that God alone can

give and for the merciful, loving re-

demption that awaits you in the very

consciousness of God.

V V V

Const ruct i ve Thi nk i ng

THE LAW OF POSITIVES AND NEGATIVES

B y S r o . V . M a y C o t t r e l l

HE REAL under-standing o f a n dcorrect use of theLaw o f Positivesand Negatives iso f i m m e n s e i m -portance to eachindividual and tom a n k i n d as awhole. T h i s i sdue to the factthat i t s cons tantmisuse is fraughtwith every kind of

trouble, difficulty, and danger, not onlyto the individual but to the communityat large and the world at large.

If we are wise, we will earnestly en-deavour to keep the mighty creativeforce, mind, intelligently and constructively at work in our lives and affairs,instead of carelessly allowing it to be-come so negative in quality as to turn

it into a blindly destructive elementtherein.For just as figs cannot grow on

thistles, health, happiness, and prosper-ity cannot possibly come to— or remainlong with us— while our minds are con-tinually contemplating their opposites.So many of us are given to entertainingsad and unhealthy thoughts, and fearsand forebodings of all descriptions, andthen wondering resentfully why we feelso mentally dispirited and physically de-pleted.

Happy, healthy thoughts producecheerful smiles and hopeful words andthese are faithfully reflected in ourbodies and affairs, producing good con-tinually according to their kind.

Cheerful, w h o l e s o m e , constructivehabits of mind are far more necessaryto health and happiness than even bodilycleanliness, for day by day we creatementally, our own outward, visible con-ditions. Fo r we are all subje ct to theLaw of Positives and Negatives whichoperates constantly and unfailinglythrough our own conscious minds— themasculine or creative part of us. There-fore, we must necessarily either enrichor impoverish ourselves in varying de-grees, according to the quality andpower of our own thoughts, ideas, andaspirations.

The subconscious mind controls ourphysical organism and it produces alsowidely varying conditions in the outer

or material world of affairs. Beingfeminine, or negative in quality, the sub-conscious acts only as directed by ourconscious minds through the greatpower of suggestion, either consciouslyor unconsciously employed by the indi-vidual.

And here is where the real tragedyof human life occurs. Fo r the one per-son who habitually uses his mind posi-tively and constructively, thereby pro-ducing good of every possible descrip-tion in his life, millions upon millions



of poor, struggling human beings areusing the immense power of mental sug-gestion in a negative manner, hence thepoverty, suffering, and misery that isso fully manifest in their everyday lives.

But millions of us fluctuate betweenthose opposite poles of thought— thepositive and the negative. For whileearnestly desiring the good things of lifefor ourselves and others, our own un-checked doubts, fears, and forebodingsprevent the happy consummation of ourwishes.

When we use our conscious minds ina positive manner we automatically drawthat which we most desire toward us,through the force of mutual attraction.Here we have the Law of Affinities inoperation. If this forceful, creative att i-

tude of mind persists over a sufficientlylong period, our most dominant thoughtsand ideas must gradually take untothemselves form and substance, untilthey eventually become fully manifestin the outer world of sense perceptions.

This is due to the fact that throughthe constant use and exercise of positivethinking, h e a l t h y idealization, andwholesome visualization we not onlydominate our subconscious minds, butwe also bring ourselves into close mentalcontact and cooperation with the mighty

creative powers of the universe.Through the strength, purity, and up-

lifting quality of our own thoughts, as-pirations, and desires each of us mayachieve ready access to the unlimitedstores of energy latent within DivineMind and become able to mould Uni-versal Substance into any form whichwe may desire.

On the other hand, however, suchnegative and destructive thoughts andemo*icns as doubt, fear, worry, anger,

jealousy, hate, and greed produce no th-ing of themselves, but tend ever to takeaway that which we have, thus robbingus of our birthright of health, happi-ness, prosperity, and peace.

W e are all sons and daughters ofGod, or Good, and as such we should.

T h e through the uplifting quality of our evRosicrucian eryday thoughts and aspirations, keep

ourselves in constant touch with thed i ge s t d'.Vjne spark within our own natures.

M arch If we wjJl dc> this persistently we can1934 all become joint creators with God of

every good thing which we can possiblydesire. Fo r it is through the gradualunfoldment of our own inner selves thatthe immense hidden potentialities andpowers, latent within each human being,are released and turned to worthwhileuses in the life of every one of us.

A continued ignorance of, or disre-gard for these mighty, inherent, spirit-ual faculties of ours, spells disaster tothe individual and the race, while a realunderstanding and conscious use of thepositive forces within us must neces-sarily produce health, happiness, peace,and harmony in our own lives, whichmust in turn make its helpful, upliftinginfluence felt throughout the world.

For just as wireless waves radiatefrom a given center, returning unerr-ingly whence they came, so do positive,creative thoughts and ideas travel farand wide through space, impinging uponminds that are attuned to receive them.

These strong mental emanations fromthe minds in any locality, gather tothemselves force and substance duringtheir far journeyings, returning im-measurably e n l a r g e d and enriched,through constant happy contact withother positive, hopeful, forwardlookingminds.

Hence it is obvious that by con-stantly radiating this positive, creative,healthful quality of thought, we mustnecessarily become an immense force forgood, not only in our own particularlocality but in the world at large also.

For through our own happy, hopefulsuggestions, and definite healthful picturizations of good of all descriptions,we aid the spiritual progress of our fel-lows everywhere. Evil is born into theworld continually, and kept alive andactive therein, through the negativehabits of mind of the great bulk of thepeople. It follows, therefore, that wecan only hope for success in our war-fare against the dark forces evil, if wetake as our weapons of offense and de-fense the immense power of healthful,constructive thinking.

In this type of combat victory comesto us only as we are able to lose sight ofthe appearance of evil which we areseeking to eliminate and replace it inour minds with the good which we de-sire. Thro ugh means of this strong



mental visualization of good we bringthe full force of a positive, creative ideato bear upon a negative condition, there-fore a happy outcome is assured, pro-vided we summon patience and perse

verence to our aid in order to sustainus while we await visible results.Evil is born of poverty of the mind

and spirit. It is the outcome of man-kind’s lack of understanding of, andcooperation with, natural law. Henceevil is not an actuality as good is, there-fore it has no power in itself but onlythat which human beings give to it bytheir belief in it.

The reign of evil in the world, in theshape of poverty, sickness, crime, anddegradation will end only as the masseslearn to replace those negative states ofmind which produce it, with healthful,

positive attitudes of mind which bringgood into people’s lives continually. Itnaturally follows, therefore, that by con-stantly using our own minds construc-

tively, in a conscious desire to benefit

ourselves and our fellows, each of us

can add our full quota of assistance in

the uplifting and purifying of the hu-

man consciousness as a whole.

V V V

ANCIENT SYMBOLISM

Man, when conscious of an eternal truth, has ever symbolized It so that thehuman consciousness could forev er have realization of it. Nations, langua ges, andcustoms have changed, but these ancient designs continue to illuminate mankindwith their my stic l ight. Fo r those who are seeking l ight, each month we willreproduce a symbol with its ancient meaning.

THE LAMB, THE BOOK A ND THE

SEVEN SEALS

This is another composite symbol of

which there are numerous theological inter-

pretations. Therefore, we will merely give

the mystical interpretation here. The Lamb

is generally alluded to as a symbol of

purity, of innocence. It was customary to

offer the lamb as a sacrifice for this reason

and because among nomad people it was

one of the highest prized possessions. The Book represents the W ord of

G od— unadulterated, true. The Seven Seals, it is commonly agreed,

allude to the cardinal virtues of man, such as fortitude, temperance, etc.

Further, the above symbol or symbols infer that he who acquires the

Truth of G od and an unders tanding of Infinite W is-

dom, or he who obeys the M andate of God shall be

possessed of the cardinal virtues, the Seven Seals,

and have the purity and innocence of a lamb.

i

'o 'p n r u i q



The M ast er W i t h in

T h e

Rosicruc ian

D igest

M ar ch

1934

THE RELATION OF THE INNER SELF TO THE COSMIC SELF

By T h e I m p e r a to r

O MUCH has beenwritten regardingthe duality of manand the division ofhis consciousnessinto two fields ormodes of expres-s i o n c a l l e d t h eouter self and thei n n e r s e l f , t h a tmany earnest seek-

ers for light in re-gard to this matterare perplexed by

the numerous terms that are used by va-rious writers and teachers.

Assuming for the moment that theconsciousness of man is dual in its ex-pression or modes of expression andthat there is evidence of a deeper andmore retired consciousness called theinner self in contradistinction to the ma-terially minded and materially expres-sive outer self, we find that the inner

consciousness is often personalized byvarious authorities and very generallyreferred to as the Master Within. How-ever, there are other very popular anddescriptive terms given to this con-sciousness, such as the Still SmallVoice, Conscience, the Subliminal Self,the Divine Self, the Christ Conscious-ness, the Subjective Self, the Ego, theSpiritual Self, the Astral Self, the Cos-mic Self, etc. W e note by this very ter-minology that there is a definite attemptto make an entity of this inner mode of

consciousness instead of implying thatit is but a half phase of the single con-sciousness in man.

On the other hand, there is also thedefinite attempt through this terminol-ogy to intimate that this special and al-most isolated inner consciousness is adivine or spiritual or subliminal form ofpersonality quite distinct in every essen-tial nature from that of the socalled

self. By the law of opposites, the outerself would have to be classified as dis-tinctly materialistic, earthly, mundane,and mortal. The emphasis upon thespiritual or divine nature of the innerself implies that the outer self is verymuch at a disadvantage in those quali-ties which make for goodness and thehigher evolution of the individual. It isnot to be wondered at, therefore, thatthis very old belief regarding the dual-ity of man’s consciousness and the spir-itual nature of one phase of it, or onehalf of it, should have found its way

into the doctrines and fundamental pos-tulations of various ancient and modernreligions. It has been argued by somethat the belief in the existence of a soulin man, or & spiritual essence of an in-tangible nature, preceded the belief inthe duality of the consciousness of man,and that it was in explanation of thefunctioning of the soul in man that theidea was developed of a secondary per-sonality or form of consciousness as anevidence of the existence of a soul inman.



In other words, it has been claimedby some schools of thought that whilethe idea of a soul in man was acceptablefrom a purely religious or theologicalpoint of view, the general argument

against its acceptance as a fact was thatthis soul did not give any evidence of it-self and was therefore a purely theoreti-cal or hypothetical assumption. Therebeing some evidence, however, of a du-ality of consciousness in man, notedeven by the pagans and earliest thinkersalong religious or psychological lines, itwas easy to argue that the manifesta-tions of the socalled secondary selfwere manifestations of the soul because,forsooth, this secondary self and thesoul were identical.

Opposing this was the school ofthought which contended that the sec-ondary self was merely a phase of thehuman consciousness or human person-ality which o f itself was a purely worldlyor mortal attribute of all living earthlythings, and that the manifestations ofthis secondary half of the human con-sciousness were to be studied from thepurely psychological point of viewrather than from the religious point ofview. There are still other schools ofthought that have always argued thatthere is no evidence of any soul in manand that all of the socalled mysteriousand spiritual emotions and phases ofconsciousness in man were purely theresult of the mechanics of human con-sciousness and that man was after all aconscious being of wholly a material na-ture with no evidence of any spiritualityin him or any evidence of a spiritualpower around him.

In many of the earliest religiouscreeds and doctrines we find the soul ofman accepted as an established fact.Some of the most ancient religious or

mystical ceremonies attempted to drama-tize this idea and to give emphasis to it.Special ceremonies at the time of birthand more especially at the time of socalled death centered about the ideathat man was dual and that the greatchange now called transition was merelya change in the outer self, leaving thesoul as a sort of inner self unimpairedand unchanged and free to remanifestitself in a body of some kind either hereon earth in the near future or in a spir-itual kingdom some time in the distant

future. Th e origin of mummifyingbodies, for instance, was a doctrinal at-tempt to provide a suitable and familiaror congenial material body for the re-turn of the soul that had previously oc-

cupied it. In various lands at varioustimes other methods were decreed as tothe manner in which to anticipate thereturn of the soul which was consideredto be a very definite and separate partof the human expression on earth.

As these ancient and pagan religionswere gradually modified we find thatthe idea of the soul separating from thebody and continuing to live increasinglyemphasized, while the idea that thesame physical body would be occupiedagain by the same soul was slowly aban-

doned and rejected as unworthy of con-sideration.

Unquestionably man’s sentiments andemotions were a governing factor in theevolution of these doctrines, and as mancame to look upon his aged, worn, andunpleasant appearing body as undesi-rable for continuous life, the idea thatthe soul would reoccupy it again insteadof taking on itself the cloak of a new,virile, magnetic and more attractivebody, became an unpleasant idea. Th eemotional weakness in man— sometimes

called vanity—'that causes a human be-ing to desire to appear at his best and tobe admired for his human countenanceand to be superior to others in humanexpression undoubtedly led also to thedevelopment of the idea that after tran-sition the soul would take on the cloakor form of a spiritualized body thatwould be magnificent in its glory, an-gelic in its appearance, and divinely su-perior to any earth ly form. Th is ideaappealed strongly to the human emo-tions, and was responsible for the rapid

abandonment of the idea that the soulwould return again to occupy and ani-mate the old, wrinkled, worn and dis-eased body from which it had but re-cently freed itself.

Then came the idea, long cherishedby the ancient philosophers and think-ers, that man might live again on earthand complete his earthly activities, in-crease his worldly fame, and still enjoythe fruits of his worldly prowess. Th eidea of the soul’s incarnation on earthhad always appealed as a fascinating



T h e

Rosicruc ian

D igest

M ar ch

1934

possibility to those who reasoned thatone short earthly span of existence wasinsufficient for man to accomplish thedesires of his heart or to attain the un-foldment that was necessary to fulfill

the divine purpose in giving him life onearth. But until man’s thoughts and be-liefs regarding the future state of thesoul’s existence passed through themany changes referred to above, thedoctrine of reincarnation did not be-come as acceptable and as logicallyprobable as it did when men finallyabandoned the idea that the soul wouldreturn to the same old wornout body,but would take upon itself a newer andmore serviceable and superior body.

At this point of man’s reasoning he

found that there were two probabilitiesfrom which he might choose his doctri-nal belief: The soul of man either garbeditself in a spiritual body to live eternallyin a spiritual kingdom or it clothed itselfwith a new material body and began asa child or infant again and once morelived an earthly life. Tw o schools ofthought were thus established and, fun-damentally, these two divisions of beliefregarding the future state of man, rep-resents the religious creeds of most ofthe world’s population today.

Christianity has adopted the beliefthat man’s future state is entirely in aspiritual kingdom and a number of otherreligions have a very similar idea. Th emystics of the original schools of reli-gion, however, adhere to the belief ofreincarnation on earth, and while thedetails of this doctrine are varied in dif-ferent oriental religions, the idea ofearthly reincarnation is perhaps moreuniversally accepted than that of a fu-ture life in a purely unknowable andtranscendent spiritual kingdom.

In the Christian religion and someothers the soul of man is seldom re-ferred to by the mystical terms referredto in the first paragraphs of this dis-course. Th e terms Inner Self, SubliminalSelf, Secondary Self, or M aster W ith -in, are not used in the Christian orsome other religions, and the soul islooked upon as a form of Divine Con-sciousness wholly unassociated with anyform of worldly consciousness and innowise a secondary or subjective phaseof human consciousness. In other words,

man is considered by these religions asdual, but only in the sense that he hasbody and soul, and not dual in con-sciousness with the body as a meretransitory, unimportant and unessential

part of his real being. Christianity inthe past few centuries has very care-fully avoided giving any considerationto the possibility of the soul in man be-ing conscious after transition or beingpossessed of a form of immortal con-sciousness that is as active in the futurestate as it is while in the human body.Spiritism in foreign countries or spirit-ualism as it is called in North Americaand parts of Europe attempts to supplythis deficiency in the Christian doctrinesby not only claiming that the soul is al-ways conscious and is a conscious entity

at all times, but that this divine con-sciousness can make itself manifestthrough intelligent communication afterits separation from the human body justas it does while in the human body.

But there are other religious doctrinesnot essentially Christian, but, on theother hand, not inimical to the funda-mentals of Christianity, which do notlook upon the inner consciousness ofman as a mystical consciousness servingto direct the mind of man and illuminatehis intelligence in a subliminal sense.

O f all the Christian religious move-ments in the world, the one known asthe Quakers, or more correctly the So-ciety of Friends, comes the nearest tohaving the truly mystical understandingof the inner self and its functioning inour lives. Th e very strong and essentialbelief of the Quakers in the possibilityof immediate and almost continuouscommunion between God and man ishighly significant from a mystical pointof view. They hold that there is an at-

tunement between the outer self and theinner self, and between the inner selfand God that constitutes a condition al-most beyond expression in words ormundane thoughts. Th ey look upon thefunctioning of the inner consciousnessas a sort of Inner Light by which thelives of men and women may be guidedin a very definite manner. Th ey avoidall of the precise definitions and creedaldoctrines of other Christian denomina-

tions because to them as to every mys-

tic the tendency might be to look upon



the letter of the matter rather than itsspirit. Na turally, therefore, they holdthat divine experiences are more impor-tant than mere intellectual comprehen-sion of theological doctrines.

This, of course, is the whole basicprinciple of purely mystical religion, andfrom the Rosicrucian point of view theQuakers are more correct in their con-ception of the Divinity of man, and theplace of the Divine part of man in thescheme of things, than any of the otherreligions of the occidental world. Infact, credit must be given the Quakers,and especially to George Fox, thefounder of the Society of Friends, andhis immediate successors for bringing tothe We stern W orld a modern interpre-

tation and understanding of the trulymystical nature of man’s life on earth.These inspired founders of the new re-ligion insisted on the importance of an“inward spiritual experience’’ and todaywe find this unusual religious body defi-nitely advocating the principle that theinward light of each man is the onlytrue guide for his conduct. This in itselfwould make this school of religion at-tractive to Rosicrucians, and it is notsurprising that Rosicrucians who ad-vanced to the higher degrees sooner orlater seek the association of the Quakers

and find joy and inspiration in theirvery mystical ceremonies, or periods ofmeditation and worship.

It will be noted, however, that thisbelief that there is an Inner Light ineach man which truly guides him sub-stantiates the mystical idea of a MasterWithin, or of a secondary personalitythat is Divine in its essence, omnipotentin its wisdom, and immortal. This innerself in its functioning as a guiding voiceor inspiration may be called “con-science” by some other religions, but itnever becomes to these others what itbecomes to the mystic, or more specifi-cally the Rosicrucian.

The purpose of Rosicrucian instruc-tion and the practice of Rosicrucianprinciples is to give greater freedom tothe expression of this self within and totrain the outer self to give greater cre-dence to what the inner self inspireswhile at the same time break down thegeneral superiority complex which theouter self has gradually made for itself

in its false beliefs in the integrity anddependability of worldly impressionsand worldly reasoning.

There is a common mistake made bynew students on the path of mysticismto the effect that the idea of mysticalstudy and mystical practice is to awakenthe Still Small Voice of conscience, orto enliven the activities of the MasterW ithin to such a degree that the func-tionings of this inner self will dominateover the outer self by its superior powerand superior methods. Th is reasoningleads to the false conception of a con-stant contest between the inner self andthe outer self for control of our conductin life. Proceeding in this manner to bevictorious in the attainment of real mas-

tership, the misinformed student strug-gles vainly to maintain the outer, objec tiv e, worldly power of his ob jective,worldly consciousness, while hoping andpraying for an increasing power in theinner self that will overrule the outerself on occasions when the inner selfbelieves it necessary to seize hold of theindividual’s conduct and thinking. Lit-tle or no success in the attainment ofmastership is gained by this method. Itis not until the outer self begins to hum-ble its arbitrary position in life and vol-untarily submits itself to complete guid-ance on the part of the inner self thatreal progress is made toward mastership.

It is not true that the perfect attitudeto take is the one of enslaving the outerself to the inner self, or to look uponthe two forms of consciousness as thatof master and slave. Perhaps the term“M aster W ith in ” is responsible for thisidea. The outer self is not to be en-slaved at any time by any power withinor without. It should, however, beforced to assume its proper relative po-sition in respect to the duality of man’sconsciousness and being. In childhoodand in all normal phases of psychologi-cal functioning of life the inner self isthe guiding factor and guiding power,and the indisputable autocrat of the hu-man person ality. In fact, it is the veryseat of personality and individuality,and while the outer self should not be aslave to the inner self it should be in theposition of being a willing and happyservant to the dictates of the inner self.

(Concluded on page 76)



PAGES from the

I SIR W ILLIAM CROOKES j

y Each month there will appear excerp ts from the wr itings of famous thinke rs and <► teachers ot the pa at. These will give ou r reade rs the op portun ity of knowing these lives <

► through the presentat ion of the writ ings which typify their thoughts . Occas iona l ly , such <► writ ings wil l be presented through the trans la tion or interpreta t ion of other eminent <► a u th o rs o r t h in k e rs of th e p a st .Th is month we bring to you Sir W illiam Crookes. <► S ir W i l l ia m C r oo k es w a s bo rn in L o n d on in 1832 a nd d ied r ecen t ly in 1919. T h o u gh t h i s <► department is conducted for the purpose of br inging to l ight many of the grea t works and <► writ ings of the pas t, and the work and ac t iv it ies of th is grea t man are but recent, we feel '► that we cannot pass them by without br ief ly touching upon them.. In 1851 he gave him self to original research in chem istry. L ater , in 1859. he founded <► a publica t ion known as “The Chemica l New s ," and in 1884 he a lso became editor of “The <► Quarter ly Journa l of Sc ience.” He was both prac t ica l and theoret ica l. He went beyond the <► limits prescribed by his part icular f ie ld of sc ience and explored the rea lm of metaphys ics . <► H is prac t ica l research made him an author ity on sewage, beet sugar , dyeing , and ca l ico ,► print ing . He was the inventor of the famous Crookes ' tube, the parent of our present rad io <► vacuum tube. His ear ly research in th is f ie ld was one of the contr ibuting fac tors toward <► elec tr ica l therapeutics and radio telephony. From his exper iments , Roentgen es tabl ished <► the foundation for the invention of the XRay . He devoted himself extens ively to the theory <► of the composition of a toms . His grea t interes t in metaphys ics and part icular ly in psychic <► phenomena may be unders tood f rom the excerpts f rom his writ ings on telepathy <► giv en b elo w. <► <

TELEPATHY

T h e

Ros ic ruc ian

D igest

M ar ch

1934

HE TAS K I a mc a l led upon toperform today isto my thinking byno means a merelyf orma l or ea symatter. It fills me with deep concernto give an address,

with such author-ity as a president’sc h a i r c o n f e r s ,upon a sc iencewhich though still

in a purely nascent stage, seems to me at least as important as any other sciencewhatever. Psychical science, as we heretry to pursue it, is the embryo of some-thing which in time may dominate thewhole world of thought. Thi s possi-bility— nay, probability— does not makeit the easier to me now. Embryonic de-

velopment is apt to be rapid and inter-esting; yet the prudent man shrinksfrom dogmatising on the egg until hehas seen the chicken.

Nevertheless, I desire, if I can, to saya helpful word. And I ask myself whatkind of helpful word. Is there any con-nection between my oldstanding in-terest in psychical problems and such

original work as I may have been ableto do in other branches of science?

I think there is such a connection—that the most helpful quality which hasaided me in psychical problems and hasmade me lucky in physical discoveries(sometimes of rather unexpected kinds)has simply been my knowledge— myvital knowledge, if I may so term it—of my own ignorance.

Most students of nature sooner orlater pass through a process of writing



off a large percentage of their supposedcapital of knowledge as a merely illu-sory asset. As we trace more accuratelycertain familiar sequences of phenomenawe begin to realize how closely these

sequences, or laws, as we call them, arehemmed round by still other laws ofwhich we can form no motion. W ithmyself this writing off of illusory assetshas gone rather far and the cobweb ofsupposed knowledge has been pinched(as some one has phrased) into a par-ticularly small pill.

Telep athy, the transmission of thoughtand images directly from one mind toanother without the agency of therecognized organs of sense, is a concep-tion new and strange to science. T o

judge from the comparative slownesswith which the accumulated evidence ofour society penetrates the scientificworld, it is, I think, a conception evenscientifically repulsive to many minds.W e have supplied striking experimentalevidence; but few have been found torepeat our experiment. W e have offeredgood evidence in the observation ofspontaneous cases, as apparitions at themoment of death and the like, but thisevidence has failed to impress thescientific world in the same way as evi-

dence less careful and less coherent hasoften done before. Our evidence is notconfronted and refuted: it is shirked andevaded as though there were somegreat a pr iori improbability which ab-solved the world of science from con-sidering it. I at least see no a pr iori improbability whatever. Our allegedfacts might be true in all kinds of wayswithout contradicting any truth alreadyknown. I will dwell now on only onepossible line of explanation, not that Isee any way of elucidating all the new

phenomena I regard as genuine, but be-cause it seems probable I may shed alight on some of those phenomena.

All the phenomena of the universe arepresumably in some way continuous;and certain facts, plucked as it werefrom the very heart of nature, are likelyto be of use in our gradual discovery offacts which lie deeper still.

Let us. then, consider the vibrationswe trace, not only in solid bodies, butin the air, and in a still more remarkable

manner in the ether.

These vibrations differ in their velo-city and in their frequency. Tha t theyexist, extending from one vibration totwo thousand millions of millions vibra-tions per second, we have good evi-

dence. That they subserve the purposeof conveying impressions from outsidesources of whatever kind to living or-ganisms may be fully recognized. . . .

Ordinarily we communicate intelli-gence to each other by speech. I firstcall up in my own brain a picture of ascene I wish to describe, and then, bymeans of an orderly transmission ofwave vibrations set in motion by myvocal chords through the material at-mosphere, a corresponding picture isimplanted in the brain of anyone whose

ear is capable of receiving such vibra-tions. If the scene I wish to impress onthe brain of the recipient is of a compli-cated character, or if the picture of it inmy own brain is not definite, the trans-mission will be more or less imperfect;but if I wish to get my audience to pic-ture to themselves some very simpleobject, such as a triangle or a circle, thetransmission of ideas will be wellnighperfect, and equally clear to the brainsof both transmitter and recipient. Herewe use the vibrations of the material

molecules of the atmosphere to transmitintelligence from one brain to another.

In the newly discovered Roentgenrays we are introduced to an order ofvibrations of extremest minuteness ascompared with the most minute waveswith which we have hitherto beenacquainted, and of dimensions compar-able with the distance between thecenters of the atoms of which the ma-terial universe is built up; and there isno reason to suppose that we have herereached the limit of frequency. W av es

of this character cease to have many ofthe properties associated with lightwaves. Th ey are produced in the sameethereal medium, and are probablypropagated with the same velocity aslight, but here the similarity ends. The ycannot be regularly reflected frompolished surfaces; they have not beenpolarized: they are not refracted onpassing from one medium to another ofdifferent density, and they penetrateconsiderable thickness of substancesopaque to light with the same ease with

which light passes through glass. It is



T h e

Ros ic ruc ian

D igest

M ar ch

1934

also demonstrated that these rays, asgenerated in the vacuum tube, are nothomogeneous, but consist of bundles ofdifferent wavelengths, analogous towhat would be differences of colorcould we see them as light. Some pass

easily through flesh, but are partiallyarrested by bone, while others pass withalmost equal facility through boneand flesh.

It seems to me that in these rays wemay have a possible mode of transmit-ting intelligence which, with a fewreasonable postulates, may supply a keyto much that is obscure in psychical re-search. Le t it be assumed that theserays, or rays even of higher frequency,can pass into the brain and act on somenervous center there. Let it be conceivedthat the brain contains a center whichuses these rays as the vocal chords usesound vibrations (both being under thecommand of intelligence), and sendsthem out, with the velocity of light, toimpinge on the receiving ganglion ofanother brain. In this way some, atleast, of the phenomena of telepathy,and the transmission of intelligence fromone sensitive to another through longdistances, seem to come into the domain

of law and can be grasped. A sensitivemay be one who possesses the telepathictransmitting or receiving ganglion in anadvanced state of development, or who,by constant practice, is rendered moresensitive to these highfrequency waves.

Experience seems to show that the re-ceiving and the transmitting ganglionsare not equally developed; one may beactive, while the other, like the pinealeye in man, may be only vestigal. Bysuch an hypothesis no physical laws areviolated; neither is it necessary to in-voke what is commonly called thesupernatural.

To this hypothesis it may be objectedthat brain waves, like any other waves,must obey physical laws. The refore,transmission of thought must be easieror more certain the nearer the agent andrecipient are to each other, and shoulddie out altogether before great distancesare reached. Also it can be urged that ifbrain waves diffuse in all directions theyshould affect all sensitives within theirradius of action, instead of impressingonly one brain. Th e electric telegraphis not a parallel case, for there a ma-terial wire intervenes to conduct andguide the energy to its destination.

V V V

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

QiaiMM MiiiititiiiiiHiiimiiiaiiMMMiMiM iiiMitHmiiiiMiHiiiititmiiiiHtifiiMMiiMiiiiiimtiMiiiiiHaiMii »n m n»n un m iinn nnH »»u nu m nm »m nm i |6|

A SPECIAL RECOMMENDATION

I do believe that a large number of our Fratr es and Sorores are missing very many i

\ important helps and much special information by not reading T he Rosicru cian Forum I

: Magazine. In Th e Rosicrucian Forum Magazine, limited exclusively to members. I am |

E able to give to our members such private, special help and guidance in answer to their =

: personal problems, as cannot be given in any magazine that is general in its circulation. |

§ I, therefore, heartily recommend that every progressive, enthusiastic, and ardent Rosi §

I crucian student read The Rosicrucian Forum Magazine and benefit by its intimate, \

| personal help. |: H. Spencer Lewis, f

I M P E R A T O R . |

In accord with the Impera tor’s wish, we offer to every Rosicruc ian during the next =

§ thirty days the opportunity of subscribing to the Rosicrucian Forum for 1 yea r for the §

= extremely low price of only $1.00 for the year’s subscription. Th is subscription is a |

= saving of 75c below the normal rate. T he magazine is a large size and is written in a E

= personal, intimate style. This offer begins with M ar ch Ten th and absolutely expires on jj

§ April Te nth . (For eign countries: 30 days extra time allowed.) |

I I I I II I I II I H I II H I I II I I II I I II H I I I I I M I I I H I I H I I I I I I I I i a H I H I I I H M I I I I I I I tl M I M I I I t l l H H I I H I I I t H I I H I I I I I I I I H H H H I H I I I f ■B



T he Eart h ’s H ymn

COSMIC ATTUNEMENT BRINGS PEACE AND HARMONY

B y W i l l i a m H. M c K e g g , F. R. C.

V V V

N JR U T H , life isa vast orchestra,with mankind itsm u s i c i a n s . T h ew o r d o r c h e s t r ac o m e s f r o m aGreek word mean-ing to dance. Mu-s i c and d anc i ng

are synonymous,for there is rhythmin each. W e maylearn through theh a r m o n i o u s

rhythms of Cosmic attunement to fill ourlives with ineffable peace; or we can gocontrary to Nature and find ourselvesout of tune with all things.

In Art, Science, Literature, Music,Politics, or plain Manual Labor, thesame Tru th is to be learnt: that in anyone we are musicians in the Song of

Life, aspiring to transcribe the Music ofthe Spheres into earthly sounds.“All worldly disputes we hear,” wrote

Lamartine, the French poet and mystic,“going by the name of work, thought,glory, liberty, equality, revolution, raiseus higher, in which we should discernnothing more than the earth’s hymnseeking to lisp more properly the Eter-nal Name.”

Philosophers from the dawn of thoughthave found one indissoluble fact: thatthere is ever a spiritual cause behindeach material effect.

Roger Bacon, the Rosicrucian alche-mist, frequently expounded this Truth.Bacon, as modern scientists accede, wasan illuminated mind, centuries in ad-vance of his time. He foresaw whatgreat advances the world of sciencecould, and would, make if it worked inclose harmony with the Cosmic. Hetried hard to get the church to conform

religion and science, strongly maintain-ing there was a spiritual law behindeach scientific invention.

The church went along dogmaticlines; the clergy of the day saw no useto go beyond what predecessors had setdown. Ba con ’s bold assertions naturallyroused many church dignitaries againsthim, especially when he stated that noone could gain spiritual power exceptonly from the Cosmic. He said:

“For as substance of the soul was not,in its creation, extracted or deduced

from the mass of heaven and earth, butimmediately inspired by God; and as thelaws of heaven and earth are the propersubjects of philosophy, no knowledge ofthe substance of the rational soul can behad from philosophy, but must be de-rived from the same Divine inspirationwhence the substance originally pro-ceeded.”

It is true that no philosophies, or re-ligions, can give the seeker what theCosmic can offer— that is what B aconmeant; but they do serve as keys toopen the vast doors leading to the Un-

'O '



T h e

Ros ic ruc ian

D igest

M arch

1934

known. Rosicrucian philosophy mostcertainly does this. It helps us to gaincontact with the Spiritual W orld . Andit is to return to the primum mob ile, theDivine Source, to which the whole crea-tion moves.

Vibrations and rhythms are othermaster keys, when we study and analyzethem. It is therefore small wonder thatmusic, dancing and acting maintain sostrong a hold on the world. W h en manfirst performed symbolic dances, he didso because he felt the spiritual vibra-tions from some unseen, unknown sourcesurge through him. T h at was how mu-sic and dances were incorporated inearly religious festivals.

First there was rhythm, then danc-ing, then music, then poetry. Act ing

followed.A famous New York stage star told

me once that whenever she acted shebelieved she was giving expression topast incarnations. She declared that onthe stage she sensed the most elevatingvibrations flow through her, causingher to feel that in acting she wasapproaching as near to religion as anycreed could afford her.

Plato said that when man first cameon earth he was a godlike creature. T ohim everything was known. Thro ughhis own fault he fell from grace and be-came mortal; but a spark of celestiallight remained still within him, to befostered into a flame, until he regainedits full power, or allowed to go to waste,to be gathered up for some other use. Itcould never be destroyed.

The sacred spark of Divine Firewithin man inspired him to seek repos-session of his Lost Splendor. He sensedthe Divine Source from whence hesprang but was unable to name it. Hesensed his own Godhead but was unable

to experience it. All that remained forhim to do was to materialize his aspira-tions. Since he existed on a materialplane he had to put all inner ideals intoconcrete form. Hen ce idols.

Dances were introduced into religiousceremonies because ecstatic movementfills the senses with elation; and the soulcan only be reached through the senses.Acting originated when man boweddown to the material conception of anideal.

The ancient Greeks used actors asmediums for the splendors of their gods,because the people wanted to see inmaterial actions the great stories ofmythology.

Actors themselves are not creators;nor have they ever been creators. Th eyhave, through the ages, merely been thematerial mediums by which great workshave been transcribed into human formand actions. Th e works of the Greekpoets were the chief things; the actorswere always secondary. Th e Greekscalled actors Hypocrites, meaning An-swerers. W e get our own word hypo-crite from this origin.

As a musician uses a piano for amedium by which to express his art, sodoes an actor play on the human mindwith his emotions. A piano is only amaterial medium by which the musicalvibrations of higher worlds are heard.The actor and the piano compare witheach other. Both are mediums used tomake popular the language of the soul.

Tragoidia, tragedy, sprang fromman's sorrow of his Lost Splendor; theworship of the Great Source fromwhence he came and to which he soughtreturn. A t certain religious festivalsthere were rendered Choir singing,poetical recitations and classical dances.They were the consolation man's ma-terial senses craved, by which he gaineda brief spiritual peace, a fleeting sensa-tion that he saw in action what he felt within himself.

During the carrying out of mostideals, perversion steps in. Th e worshipof Spring, of the fecundity of Nature,gradually degraded into the wild festi-vals of Dionysus. Th us Komoidia,comedy, came into existence. It is diffi-cult for the common masses eventuallyto refrain from prostituting a spiritual

rite into a material fact.Empedocles declared that the four

forces of the world— earth, air, fire andwater— dominated man’s actions. Hecalled these four forces the originalRoots of Things, which, he added, weremoved by Love, Hate, Attraction andRepulsion. Th is is true of man's ma-terial body. His soul responds only tospiritual rhythms.

W e often feel certain beautiful vibra-tions and rhythms of harmony surge



through us. W e ca n’t see them, so weimmediately say we “imagine things ”.Yet since we feel akin to spiritual thingsthere must be some vast secret we candiscover and turn into an actuality. Fo r

this feeling of “akinness” touches theProtagorean Doctrine of Relativity, asPlato describes it in the “Theaetetus’’—“Man is the measure of all things, of theexistence of things that are, and of theexistence of things that are not.”

W e can not tell what is not— thoughwhat we cannot see without eyes we sayis not; and what we are unable to hearwithout ears we say has no existence.Then all objects beyond sight do notexist? And music, which comes from anunseen source, has no sound? Th at the

driving force which urges man to createbeautiful things, on the strange impulseof mere feeling, has no spiritual origin?

“Man,” said Lamartine, “is a beingwho prays; in that lies his greatness.”

So long as there is one human left onearth to pray there is indisputable proofthat man comes from a Divine Origin,and seeks return. No man could aspireunless there was a source of Divinity toguide his aspiration.

To Lamartine, man’s every action,good or bad, was his feeble attempt to

remount to his Lost Splendor. ArseneHoussaye must have had the poet inmind when he wrote: “An artist is afallen god who recalls the time when hecreated a world .” Lamartine saw notonly artistic creators but the whole ofhumanity as fallen gods.

“M an ,” he wrote, “is a fallen godwho recalls the heavens.”

“I used to sing as easily as a manbreaths,” he used often to say in lateryears when alluding to his poetry . Andthat was true. Since childhood he had

heard the music of Nature; he knew thecountry, the hills, the valleys, the flowersand the trees. His inner self was stirredby the rhythmic wonders of the earth—the wise teacher and helper of all whoardently desire to discover her secrets!

That Lamartine’s poetry seemed likesinging to him perhaps accounts for thefact that most of his best poems havebeen set to music, while many of hisromantic stories have served as excellentlibretti for grand operas. Benjam inGodard’s opera, “Jocelyn,” was taken.

of course, from Lamartine’s epic poemof that name. Its melodious Berceuse, orlullaby, is known in almost every home.Liszt’s world famous symphony, “LesPreludes,” was inspired by the French

mystic’s poems of that name, in whichhe states that “life is a prelude to thegrand symphony called Death.”

Lamartine was not an impracticaldreamer. He did not imagine a visionaryexistence. His entire life was spent forthe furtherance of spiritual understand-ing among his fellow men. As a writerhe aided in the Romantic movement inliterature that swept over the world atthe beginning of the nineteenth century.Besides being a poet, he was also asplendid historian and an orator of

marked ability and power.As a statesman he helped France to

find herself when all the great lessons ofthe Revolution were liable to toppledown under false pomp. An ardentroyalist in his upbringing, a son of titledpeople, Lamartine nevertheless workedfor the common man. His famous book,“L’Histoire des Girodins,” broke downthe last stand of the Bourbons in France.Though he worked for the masses, La-martine was not of a revolutionary na-ture. During the Commune uprising in

1848, his fiery oration held back mobs ofcrazed insurgents from committing pil-lage and other madness that goes withrevolt.

Lamartine pointed out lofty ideals,but never preached revolution. It washis sense of balance, of order, thatcaused him to criticize Victor Hugo’s“Les Miserables”.

“The most terrible and bloodthirstyof all passions to give to the commonmasses is a passion for the impossible,”he wrote. “Do not delude man or you

will turn him into a fool. Realizing thefutility of your ideal will cause him tofall back upon, and see magnified, theemptiness and nakedness of his ownmiseries, and turn him into a madman."

It was only through individual evolu-tion, and not by national revolution, thatCosmic attunement could come, Lamar-tine pointed out. “Have no judges, orking s,” he said. “Govern yourse lf onlyby the power of your virtues. Let all beequal. W he n you are perfect you willhave no further use of written laws;



T h e

Ros ic ruc ian

D igest

M ar ch

1934

your law will be your own perfec-tion.” His “U topie”— suggested by SirThomas More’s “Utopia,” and Bacon's“New Atlantis”— depicts humanity inthe future: man in complete harmonywith nature, living without hatred, or

conflict, guided only by Cosmic law.In “Les Recueillements” he says:

“Man is neither French, English, Ro-man, or savage; he is a fellow citizen ofGod’s empire.”

Before alluding to some of the moreimportant of his works, it might be wellto mention a part of the poet’s earlyyouth.

He was born at Macon, October 21,1790, and christened Alphonse MarieLouis de Lamartine. His parents wereof an old family. Along with other aris-

tocrats, his father, the Chevalier deLamartine, was actually condemned todeath by the Revolutionists, but saved atthe last moment.

In 1794 the Lamartine family, now instraightened circumstances, returned toMilly, in the Maconnais countryside,where young Lamartine grew up amidbeautiful, peaceful surroundings. Herehe got his passion for Nature whichpervades all his poetry.

Most of his education was had froma small seminary in the Ain district

where he remained until he was seven-teen. He returned home an idealisticyouth, loving country solitude andpoetry.

Knowing fairly good Italian, besideshis native French, Lamartine started tostudy English, for he had a deep lovefor English literature, especially thepoems of Pope and Ossian. He read agreat deal— the Bible, Tasso, B ernardine de SaintPierre and Chateaubriand.

He spent his time strolling throughthe fair Maconn ais’ valleys. Th e woodsand ravines seemed part of him. Th islove for Nature came from his mother.

She was a gracious, kind woman. Herearly life had been passed in royalcircles at the Palais Royal and at SaintCloud. Th ere was a deep mystic strainin her. She never failed each day tospend at least one hour alone, in medita-tion. Her adoration for the vast Infiniteinfluenced her poet son. He mentionsthis in “Manuscrit de ma mere”.

“Nature,” his mother wrote in herdiary, “causes a thousand reflections torise in my heart, and a sort of melan-choly that pleases me; I don’t knowwhat it is if it is not a secret concord ofour infinite soul with the infinite in the

works of God.”At twenty, Lamartine was a tall, vig-

orous fellow, alert and very handsome.He decided to see the world. So in 1811he went to Italy and stayed with friendsin Naples. His Italian sojourn is welldescribed in his pathetic romance,“Graziella”.

W ith the return of the Bourbons, in1814, Lamartine became a bodyguard.He made a gallant, handsome figure inhis uniform; but though he lived in thecenter of fashion and intrigue, he cared

little for it. He appeared to dislike con-versation. Even during his militarycareer, he left the city of Paris for thecountry at every chance he had. Af terthe Hundred Days, he returned to hisbeloved countryside. He went to Chambery and there, beside placid LakeBourget, wrote his famous “Medita-tions”.

O f these poems Talleyrand said' “I ’mno prophet; I can’t tell you what thepublic will feel; but here is a young manwe shall talk about again.”

Talleyrand was right.Lamartine now had entree to the ex-

clusive coteries of the Faubourg St. Ger-main. He met the Due de Roha n. Th isyoung Frenchman had started out in lifeas an officer in the Roy al Guard. Heentered the church after the tragic deathof his young wife. On e night, startingout to attend a ball at the AustrianEmbassy, her gown caught fire and, inspite of her husband’s efforts to saveher, she perished before his eyes.

This bitter sorrow caused young DeRohan to turn from worldly things and

delve into occultism. He formed a smallcircle with others with a leaning towardmysticism. Among them were Hugo,Lamennais, Montalembert and youngLamartine.

It was while he had been at Chambery that a very inspiring event cameinto the poet’s life. He met thereMadame Charles, a beautiful lady, whobecame the mystic “Elvire” of hispoems. Mme. Charles was sufferingfrom consumption and had not long to



live. As Julie Francoise Bouchard desHerettes, she was born in Paris, 1784.

To escape the tyranny of her brutalfather she married Dr. Charles, an oldfriend of the family, more than twice her

age. His offer of marriage seems, to allevents, only to have been made as ameans of escape for her. Dr. C harleswas a brilliant man. his scientificachievements having placed him in thefore. Lamartine became a welcomedguest at the Charles’ Paris home,where medical and scientific men oftengathered.

Several years older than Lamartine,Mme. Charles inspired him toward themystic beauty he as yet sensed butvaguely. Th ey exchanged letters daily.

These epistles became famous in “Lettres d’Elvire a Lam artine”. T o Julie,love was not a weakness but a virtue.

“Ah, what is there besides love?” shewrote. ‘‘W h at virtues it inspires whenthe object who has aroused it is worthy!. . . The love I feel for you is of soheightened a nature! It is so pure! Itmakes me capable of so many virtues!”

Lamartine was forced to go south forhis health. He went to his belovedChambery and eagerly anticipated theday Mme. Charles would join him there.

The summer passed and still she did notleave Paris. December found the youngpoet still anxiously awaiting her arrival.She never came to him. She had passedaway.

For many years young Lamartinecould never adjust himself to this ter-rible blow. But though he did not knowit, this piercing sorrow flooded his soulwith fresh song. He once said: ‘‘Danteshave made Beatrices, and not BeatricesDantes.” Rene Doumic, in his book onthe poet, touches the right note when he

states that Lamartine became Lamartineonly after meeting Elvire.

Some three years later, he met ayoung English girl at his eldest sister’shome. Miss B irch was the only child ofa wealthy English widow. W he nLamartine won further fame with hispoetical works, together with the posi-tion of attache to the ambassador atNaples, he married Miss Birch, and alifelong devotion existed between them.

Lamartine’s health failed him atNaples. He returned to France with his

wife and baby boy, then paid a visit toLondon. It was there his little son died.In 1825 he was named secretary to theambassador at Florence. His daughter Julia was born. An d now Lamartine

spent some very happy years, steadilyincreasing in Same as a poet of realworth. He decided to leave politics andgive his time only to poetry.

His ‘‘Nouvelles Meditations” had al-ready stirred the public anew. He nowbecame a member of the AcademieFrancaise, and published “HarmoniesPolitiques et Religieuses.”

Always having had a great desire tovisit the Orient, he chartered a vesseland, in 1832, sailed with his wife andlittle girl to the Near East, to Greece,

and Syria.His book, “Voyage en Orient,” gives

a vivid account of the event, for Lamar-tine was a past master at the art of de-scriptive writing. His journey to theeast was a long cherished desire. Healways felt he would learn some won-derful secrets there.

Though he gained a preconceived de-sire, he also met with misfortune. Hislittle daughter took sick and died. Andher passing deeply affected Lamartine.

He met Lady Esther Stanhope. Lady

Esther was the niece of William Pitt.She was somewhat eccentric, but apartfrom her odd ideas— she lived in Syria,in a palatial home, calling herself theQueen of Palmyra— she was a greatstudent of occultism, and the Arabsshowed her profound respect, some-thing they accorded few foreigners.

Lady Esther told Lamartine some ofhis own secret wishes. She also declaredhe was very soon going to play an im-portant part in his country’s politicalaffairs.

Th is proved to be so. V ery shortly,while still in Syria, Lamartine receivednews that he had been nominated asdeputy. He and his wife returned toParis.

It was while he was a statesman thatLamartine wrote his great epic poem,“Joc elyn” . It relates the story of ayoung man who renounces the tempta-tions of the world for the glorification ofthe soul. Tra gica lly, he is separatedfrom the woman he loves, as she fromhim. The y love each other in spirit,until Death unites them.



T h e

Ros ic ruc ian

D igest

M ar ch

1934

In “Mystics At Prayer," Frater ManyCihlar includes a few lines of Lamar-tine’s lovely “Les Laboreurs,” a poem ofgreat beauty and striking conception in“Jocelyn”. Lamartine said LeopoldRobert’s painting, “The Reapers,” in-

spired him to write it.In his romance, “Genevieve,” there is

another prayer, forceful in its simplicity.

“Lord, give me grace to find servitudesweet, and to accept it without murmur,as the condition you have imposed uponus has in it everything for sending usinto the world. If we do not serve eachother we do not serve You, for humanlife is only one of constant service.”

Perhaps because “La chute d’unAnge” delved too deeply into occultphilosophy and described an angel’s

fall, it puzzled most people. “An Angel’sFa ll” is a very powerful epic. It de-scribes how Cedar, an angel, falls inlove with Daidha, a beautiful mortal.Desiring to be on earth with her hiswish compels him to descend to theworld and suffer all the inflictions hisearthly desires created in him. Only bya series of expiations may he remount tohis celestial habitation.

It was Lamartine’s idea to write sev-eral books of equal length to “Jocelyn”and “La chute d’un ange,” revealing in

each successive one the different phasesof the soul on its earthly incarnations, journeying back to its Divine Orig in,revealing the cause of the Earth’s Hymn,the Divine vibrations flowing throughall Nature, and the unceasing aspirationof man.

As that striking passage, “Les La-boreurs,” appears in “Jocelyn,” so doesa passage of even greater beauty anddeeper mystic philosophy appear in “AnA ng el’s F all .” It is called “Th e A n-cient Book,” forming the Eighth Vision

in the epic poem. In this vision, Lamar-tine ’s mystic knowledge— the origin ofwhich will be most apparent to all Rosicrucians— opens to its fullest extent.

Though it is filled with keys to greatuniversal truths, two lines alone sum upLama rtine’s personal philosophy— com-pounded of all the happiness, the sor-row, the laughter, the tears, the rewardsand misfortunes he met with during hiseventful life.

“Le murmure vivant de la natureentiere N ’est que l'echo confus d’une

immense priere.”The living murmur of all nature isonly a confused echo of an immenseprayer.

There is no need for the true seekerto be one of the echoes, blindly seekingfor the Sound Itself. W ith Cosmicattunement he can become a mastermusician while right here on earth, withthe rapturous music of the spheressounding and resounding in his soul.

(The following books offer an inti-mate knowledge of Lamartine’s mysticalnature as poet, philosopher and states-

man: Lamartine, by Rene Doumic, DixNeuvieme Siecle, Etudes Litteraires, byEmile Faguet. Lamartine, Etude DeMorale Et D’Esthetique, by M. Pomairols. Confidence and Nouvelles Con-fidences, by Lamartine. Also his poeticalworks.)

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

V V V

0'» .....0

FOR THO SE NEAR MONTREAL

If you are a member of the Rosicru cian Order, A M O RC , and would like to attend =

: Chapter sessions in your community, we advise you to call at the Chapter offices, 627 =

i Dorchester Street, W est, Room 303, Building Temple, Montreal, and receive full parti j

I culars about their interesting sessions. If you are not a member of the organization and E

E live in that vicinity and would like to receive further particulars about the organization, jj

i it would be their pleasure to have you call where you will be received by competent =

: hostesses. I

B . i m . . . . . . m i . n . . . . . . . . . . ■ ■■ ■i ii. i.n . . . . . . . . . . . . . . . . . . . . . . . I . . . . . . . . . . . . . . . . . . . . . . . . t u n . . . . . . . . . I . . . . . .i n . I . . . . . . . . . . . . . . . . . . . . . . . . . . .



A n I nvi t at i on to Every M ember

OUR NEXT CONVENTION IS PLANNED FOR YOU

By T h e G r a n d S e c r e t a r y

N C E more it is apleasure to extenda n e a r n e s t a n dh e a r t y w elcometo every one ofour members whocan do so, to takea wonderful vaca-tion this comingsummer and visitour beautiful val-

ley here in Cali-fornia during thea n n u a l C o n v e n -

tion, from July 8 to July 14 inclusive.

May I remind our members againabout the general advantages of comingto this part of California for a summervacation. W e know from correspond-ence passing through our departmentsevery day of the year that there aremillions of persons in America who lookforward to that happy day when theycan “make a vacation trip to Califor-

nia.” It is the dream of many and it isalways a possibility with a large number.

San Jose is located in the most beau-tiful valley on the Pacific Coast and iscalled the Valley of Hear t’s Delight. Itwas so beautiful even in its primitivestate that the first explorers selected itas the site of the first city in California.Today with all of its beautiful additionscreated by man, San Jose is not onlythe oldest and most historical city inCalifornia, but the entire valley is oneconstant panorama and playground of

beautiful sights and beautiful places ofinspiring interest. Th e larger part ofthe canned vegetables and canned fruitssent from California to all parts ofNorth America and enjoyed in thehomes of millions is packed here in thisvalley because here everything grows inabundance and the climate is invigorat-ing and Nature's gifts are bountiful.Here there are mile after mile of fieldslaid out in orchards either in blossoms

or bearing fruit, mile after mile of fieldsof flowers that are wild or cultivated,beautiful plains and stretches of longvistas and rising on either side the mag-nificent mountains and hills that are acharm to the artist and all others alike.Mountains that are snowcapped evenin the summer time and other mountainsthat are blanketed with wild flowers un-til they appear to be covered with somehuge crazy patch quilt of Oriental de-sign. Mou ntains with dense woods ofthe magnificent redwood trees, some of

them thousands of years old. Mo un-tains with streams for fishing and forgolf and horseback riding and for alloutdoor sports. Th en there are the sea-shores washed by the fascinating wavesof the old Pacific . Ov er these moun-tains and along the shores and throughthe valleys are the magnificent automo-bile highways for which California is

famous. In an hour's ride the large

cities of Oakland and San Francisco

can be reached and hundreds of other

fascinating and historical places such as

prvru\/j

O '



T h e

Ros ic ruc ian

D igest

M ar ch

1934

the campus of Stanford University, theold Spanish missions, the wonderfulparks, glorious swimming pools, the fa-mous 17mile Drive of Monterey, theDel Monte Hotel grounds, bring manytourists into California every year.

Hotel rates are more reasonable thanin eastern cities and the hotels are asmodern and as beautiful as any to befound in other cities. Meals are veryreasonable because food prices are rea-sonable. Rooms with meals can befound in private homes at very econom-ical prices. Th ere are auto camps withvery low rates and very excellent ac-commodations. W e have in San Josemany wonderful stores and specialtyshops, some of them being branches ofeastern and northern firms knownthroughout the country. There are mag-nificent theaters with all of the wonder-ful fittings and attractive features forwhich the theaters of Hollywood, LosAngeles, and California generally areworldfamed. M any of the premieres ofthe greatest Hollywood productions areheld here in the beautiful theaters ofSan Jose.

During the summer months it neverrains and the climate is mild with atouch of summertime warmth in themiddle of the day. The whole valley isbeautifully dressed in flowers and sun-

shine and the spirit of the people makesone think that life here is a continualfiesta or carnival.

And in addition to this there are themany unusual features to be seen andenjoyed at Rosicrucian Park. The Mu-seum comes first with its excellent num-ber of fine exhibits, from small pieces ofOriental and mystical jewelry to hugestatues and carved pieces sent from for-eign lands. Th ere is a model of the in-side of the Great Pyramid showing allof its passage ways and secret initiationchambers and of King Tut’s tomb and

other tombs cut into the rocks of Thebesin Egypt. Th er e are articles from tem-ples and holy sanctums in mystic landsthat have been used by the great mas-ter philosophers and mystics of old.There are things that will make everyRosicrucian feel that he is closer to thesacred things of the past than he has

R E A D T H E R O S I

ever been before. Th en there is thecomplete Egyptian temple into whichthe members may go between cere-monies for meditation and to enjoymystical music or witness ceremoniesthat are of the utmost in Oriental splen-

dor and impressiveness. And there isthe outdoor Egyptian Shrine and otherinteresting features in the Park itself inaddition to the Administration Officesand sanctums of the various officers.There is a convenient reading room andlibrary, the huge auditorium with itswonderful convention sessions and inaddition, this year, our members will seethe new and inspiring science buildingdevoted to the higher work of testingand demonstrating the great laws of ourteachings.

Come to this next Convention andattend the sessions in the Auditoriumdaily and listen to the instructivespeeches and lectures by various ad-vanced members and officers. Atten dthe various gettogether meetings anddiscussions held between Conventionsessions. Go sightseeing in automobilesand buses with other members whothink as you do and who enjoy thesame things you enjoy. Witness the un-usual demonstrations that will be per-formed in the Auditorium and theEgyp tian Temple. Ma ke it the most

glorious week of your life with ampletime for sightseeing and pleasure as wellas for instruction and practical help-fulness.

Every member of any degree, fromthe lowest degree to the highest, is eli-gible to attend the Convention and par-ticipate in its sessions. The ConventionChairman will be glad to hear from youin advance, if you think you are com-ing, for he will be able to tell you ofthe most economical, most convenient,and the most pleasant route to take in

reaching California from any part of thecountry. W rite a letter to the Conven-tion Chairman in care of AM O R CTemple, San Jose, California, and askhim for further information, but be sureto set aside a vacation this summer forCalifornia and the Valley of Heart'sDelight.

C R U C I A N F O R U M



I SANCTUM MUSINGS |

ACQUIRING A PHILOSOPHY OF LIFE

T IS inconceivablethat there couldbe one philosophyof life, one viewor outlook uponal l the c i rcum-stances of life thatwould be accept-able to all humans.A true philosophy

of life naturallymust be individu-alistic; it must bea personal reac-

tion to, an interpretation of, the phasesof life experienced. If we were to ques-tion the average individual, he wouldmost emphatically declare that his viewsof life, generally speaking, were quiteindividualistic; and yet, upon a furtheranalysis we would find that his philoso-phy of life was not individualistic. W ewould find either that he has inheritedthe views of profound thinkers of the

past, which because of their sheer logicand persuasiveness, supersede his ownillformed ideas, and therefore, headopts them in preference to his own,or we find him accepting philosophicviews because of traditional reasons.He has glorified the traditional con-ceptions b e c a u s e of the fact thateminent characters of the past eitheroriginated them or lived in accordancewith them. He fails to realize that thou-sands perhaps since the time of thateminent character may have also fol-

lowed along the same philosophiccourse, and failed in life. He does nottake into consideration that there wassomething unique about the individualwho originated the philosophic system,or who made a success in living inaccordance with it, that made that phi-losophy his philosophy alone. Oth ersmight not have had that same distinc-tive characteristic in their nature, and

thus could not attain the same results.There are those other individuals who

pursue a philosophic course in life, notbecause of any analysis of circumstanceswhich they confront, nor because of anypersonal preference for or selection of,a mode of living or a system of conduct,but because they are pressed into certainchannels of life by circumstances as theyarise, and they are molded into a habitof living, into a habit of thinking whichbecomes their philosophy of life becauseit has attached itself to them. Such a

system of living can hardly be called aphilosophy as it lacks the very essentialrequisites — knowledge, selection, theapplication of reason.

There can be no philosophy which allindividuals may alike accept and com-prehend, unless a miracle of miracles beperformed. Such a miracle would be theselection of individuals of like characterand temperament, then what wasacceptable to one would be acceptable toall. But this would truly be a miracle.Therefore, a true philosophy insofar as



T h e

Ros ic ruc ian

D igest

M ar ch

1934

it actually pertains to the life of an indi-vidual must be the result of individualconception after analysis of personalreactions to life's circumstances, and avoluntary adjustment of habits and con-duct to them. It is not so difficult for

one to develop a philosophy of life thatis applicable to his own nature. If theindividual will look upon the circum-stances of life and his entrance into lifeas one who enters the room of a strangequarters, the first steps would be simple.Finding ourselves on the stage of life,like finding ourselves in a new room orin new surroundings, the first logicalthing to do is not to meditate upon whywe are here, or where we will go if wemake our exit, or who was there beforeus and what their conduct might havebeen under similar circumstances, butrather to observe carefully the condi-tions surrounding us and attempt toadjust ourselves to them. In otherwords there are two conditions to con-sider— first, we are; second, the condi-tions in which we are placed exist; andif there is to be any harmony betweenour life and the circumstances in whichwe have been placed, it is necessary thatwe comprehend our relationship to oursurroundings, to our world, as it were.W e must not, as stated above, try todetermine the cause of our surroundings

or the cause of ourselves, but rather thenature of both. It is simplest and moreeffective to start to make a study of our-selves, our conduct and our actions.W hy do we act as we do? W h y are wewont to do certain things instead ofothers? Is there a relationship of theseactions to our very existence? W e findthat the cause of our actions is dual;that all of our actions, no matter whattheir nature, their function or theireventual end, arise from two generalcauses. One cause is instinctive urges—involuntary urges. The manner in which

we satisfy the urges, the manner inwhich we fulfill their desire may bevoluntary on our part, but the urges areof involuntary origin, they are not theresult of will.

W e find that our appetites, ourpassions instinctively require us to fol-low certain courses of action. W e areobliged to seek sustenance, to obtainfood, to quench our thirst, to clothe our-selves, and to find proper shelter. W e

cannot evade such courses of actionwithout conflicting with these involun-tary urges within us. It is true, as saidabove, that we have the choice of selec-tion, that we are a free agent and maydevise any method we prefer to satisfy

these urges; but deny them we cannot,if we are to be free from pain or dis-comfiture. Th en there are the actionswhich are based upon causes, which arenot involuntary, which seem to arisepurely within our own reason; we seemto create the desire for them ourselves.If we fail to follow these later causesor ideas which arise in our own con-sciousness, it does not materially inter-fere with our existence nor will it,generally speaking, bring us any dis-comfiture or pain. Th eref ore , we findthat these later actions are not founda-tional; i. e., they are not based upon anyinherent instincts or inner urges, but arethe result of thought, of imagination, ofreasoning, and are not more deepseated then these.

Let us study further these first causes,the instinctive ones. Looking upon manas merely living matter, as an animal, asmatter imbued with life force, we findthat the life within him has a naturalrigor; it has an inclination to survive, toendure. All of its organic functions aredevoted to the attainment of that objec-tive— to live, to persevere. Th e force oflife is surrounded by hostile forces. Itmust surmount these obstacles if it is toendure. W^ith its conquests it acquiresstrength, it draws to itself, it becomeshardy. It strengthens its organic struc-ture; it fortifies itself for its constantordeal. The more complex the livingorganism, generally speaking, the morerigorous it is. Through its processesof evolution and development it hasacquired not only a complexity of formbut such functions as will protect its

very nature. The success of the rigor oflife, the overcoming of the hostile con-ditions bring about pleasurable sensa-tions to all organic life. W he n life isnot irritated, when it is not opposed,

when its processes of functioning are

not interrupted, there is a natural har-

mony that results. Th is harmony pro-

duces a pleasing sensation where there

is consciousness to appreciate it, as in

the instance of higher organisms.



Natural pleasure, organic pleasure is,therefore, the harmonious state of life,the noninterruption of life in its processof development and function. Any in-terference with this natural function of

life produces disturbing sensations,irritability, pain and discomfiture. Itreadily is seen that it is impossible toincrease natural pleasure; for when thelife force is free from any disturbingconditions, the living being is then inthe state of natural harmony, normalpleasure. Th e pleasurable sensationscannot be appreciated except when thenormal harmony is interrupted and painis produced and then again removed.W ith relief from pain and return to thenormal state, there is a pleasing sensa-

tion produced. The se pleasing sensa-tions cannot be increased because wecannot add to the normal state of life;we cannot add to the natural harmonyof the life force within us. Th ere wouldbe only one way in which to increasenatural pleasure; that is to intensify therigor or endurance of life. T he grea terthe struggle of life, the greater its oppo-sition; the greater the pain or discom-fiture to the living being, the greater theintensity of pleasure that results withthe removal of those conditions. W e

may use this simply analogy : An objectthat weighs a certain weight, whenlifted ten feet from the ground anddropped will always fall with the samespeed and the concussion will always bethe same when it strikes the surface ofthe earth. Th ere is no possible way ofincreasing the concussion by merelydropping the object, which is always thesame in weight, from the same distanceabove the ground. T o increase the con-cussion it would be necessary to changethe conditions— either to increase theweight of the object, to lift it higherabove the ground before releasing it, orto throw it toward the ground, thus ex-erting an additional force to the naturalone of gravitation. The reverse of allthis is true also. If we lessen the rigorof life, we lessen the bodily pleasure—the sensation that comes from maintain-ing the state of normal life. A wildflower, as a rule, has a greater perfume

and a more exquisite delicacy of hue

than a cultivated flower. W ild fruits

have a more delicious and palatable taste

than cultivated fruits. The reason is

that the rigor of the wild flowers andfruits exceeds that of the cultivated ones.W e see in this a law of duality, a lawof the positive and of the negative, alaw of compensation. Th e more aggres-

sive the life force, the more positive itis and the more negative compensationit receives in the excellence of itsfunction and the perfection of its nature.

It is important to note that though theurges and desires of the life force withinus are fundamental, instinctive, imma-nent, knowledge of the means of satis-fying them is not inherent. The appe-tites are realized— the desire for foodand for drink; also the instinctive urgeto surround oneself with conditionswhich are protective. Bu t there is not

born or instilled within a living thing theknowledge of how to acquire that whichis necessary to gratify these instinctiveurges or desires. It is quite true thatthrough heredity a living thing may beprovided with the necessary physicalmembers or with such bodily functionsas will make it quite simple for it tosatisfy its desires, and exist. But it hasnot the knowledge of how to apply itsinherited functions, organs and membersfor its own best purpose. The processof satisfying the desires must be experi-

enced. Carnivorous animals must maketheir first kill and have their first tasteof blood; and with that experience theway is known to them by which theycan apply their natural attributes forsatisfying their inherent urges. W he nthere arises in lower beings an urge, anappetite, a desire, it seeks the satisfac-tion of it; yet until the first experience,there is no knowledge as to how thatsatisfaction is to be acquired. W ith thefirst experience which gratifies the de-sire and a sensation is produced which

is pleasurable to the animal or to thelower being, because of the removal ofthe desire, that experience is registeredin the memory and thereafter wheneverthere is a similar desire, there is associ-ated with the desire the recollection ofthe experience had in satisfying the pre-vious desire.

In the lower beings mind functionsmainly from bodily sensation; that is, allsensation is translated into the needs ofthe body. Sensation s had by lowerbeings which are not related to appetites

or desires or to fundamental instincts



T h e

Ros ic ruc ian

D igest

M ar ch

1934

are not deeply rooted in the memory.Only those things which produce sen-sations which are disturbing to thenatural life force, such as produce painor irritation, or those which are pleasingbecause of the gratification of the inner

urges, are remembered. Conditions,therefore, which brought about painpreviously are recalled and avoided.Conditions which produce the oppositeare sought after.

In the human we find a distinctivecharacteristic which arises only in amore highly developed being. This is agreater sensitivity of mind. Th is sen -sitivity of mind reacts to and registersminor sensations which arose out ofacquiring natural pleasure. The pleasingminor sensations are secondary pleasures

and they come from the process ofsatisfying bodily needs. In other words,a human has an instinctive urge whichhe must gratify if he is to persevere, ifhe is to continue to exist. Like the lowerbeings when he satisfies or gratifies thatdesire it brings him his greatest pleasure,a natural pleasure— the removal of theirritation. But to reach that end he goesthrough a certain process, and he ex-periences in this process minor sensa-tions which are also pleasing to him,which seem to compliment, or harmonizewith, the life force within himself. He

has the faculty, therefore, of recalling,in addition to the final sensations of theremoval of the desire, these minor sec-ondary associations. Thus, a primitivepeople experiencing hunger and havingas a source of food an abundant supplyof fish, would be inclined to have fishas the principal constituent of their diet.This is quite common in tropical islandsand in many countries where primitivepeople live along the coast. Th e eatingof the fish would naturally gratify theirhunger and bring them, in consequence,the pleasing sensation that arises fromphysical satisfaction. Yet, the more theyindulge in this practice of fishing, theywould, as a higher form of being thanthe animal life about them, experiencea secondary pleasure from the veryprocess of fishing. Th ey would enjoyfishing. Th ey would find pleasure in thestruggle with the elements and in swim-ming, and diving, and there would bethe love of conquest. Th ese secondarypleasures would not be founded upon the

primary instinctive urges, nor wouldthey be necessary for natural pleasure—the removal of pain and discomfiture.They would be merely additional sen-sations.

It is in these secondary pleasures thatlies both the right and wrong end oflife. Therefore, in choosing a philosophyof life, it is quite essential that weunderstand the value of the secondarypleasures of life. In the pursuit of thesesecondary pleasures will we find the trueend in life toward which we shouldstrive. T o seek to use these secondarypleasures as a means of intensifying orincreasing the natural, primary pleasuresis impossible. As we have seen, it isimpossible to increase or intensify thenatural pleasures unless we increase the

rigor of life. W e have also seen thatnatural pleasure decreases or diminisheswith the absence of its cause. W ith theremoval of pain, at that immediate time,natural pleasure is at its peak, at itsgreatest point of intensity. W ith thecontinued absence of pain, naturalpleasure becomes accepted, and insofaras its sensations are concerned, theydiminish. W e have further seen thatsecondary pleasures are intermediary;they are acquired in the process of satis-fying fundamental, instinctive urges.Therefore, they cannot contribute to the

intensity of natural pleasure. Th ere is afundamental error made by most allhumans, and that is, to attempt to usesecondary pleasures to increase the pri-mary pleasures. W e find examples ofthis in luxury and in extravagance.There is fundamental pleasure derivedfrom good eating and from good drink-ing. which comes from the satisfactionof the appetites. Th ere are those, how-ever, who try to increase that pleasureby indulging in highly spiced and richfoods, and highly intoxicating drinks,

seeking excessive stimulation. Th ere isa natural urge to clothe oneself— pri-marily, for protective reasons. Th ereare those who employ the secondarypleasures in trying to dress gaudily,extravagantly, and lavishly. Th ese sec-ondary pleasures fail to increase theprimary pleasures, and eventually thosewho use them in that manner find totheir regret that this is true. Overin-dulgence, extravagance and luxuryeventually prove monotonous. Th e



secondary pleasures no longer seemto gratify and they diminish withrepetition.

The secondary pleasures, as we canunderstand, are artificial; they are not

natural. Therefo re, the end towardwhich the secondary pleasures are di-rected must also be artificial. It must besomething which they can add to.

W e come to the question of whatconstitutes the true and highest end oflife insofar as man is concerned. Th eend of life cannot be purely the grati-fication of physical desires and appe-tites. Th e end of life cannot be to attainand acquire natural pleasure. That maybe so insofar as man’s physical natureis concerned; it may be so insofar as hisbody is concerned. The end of life, thehighest purpose of life, insofar as thebody is concerned, may be freedom frompain, freedom from distraction. But manhas additional functions; man hasreason, which lower beings have also.However, in the instance of man, reasonis more highly developed and it, too,must have an end; it, too, must have apurpose other than merely the preserva-tion of life. Fo r man could exist as ananimal without the highly organizedand complex processes of reasoning

which he has. Th erefore , the end oflife, the purpose of life, insofar as manis concerned, must arise in the mind ofman, the distinctive faculty of man. Itcannot arise in the body with the bodilydesires. It must be a creat ive ideal; itmust be an ideal which has its inceptionin the reason and consciousness of man.Man must set about to bring into ma-terial existence the form of the ideal.The end of man’s life, therefore, thetrue end that he should seek is to bringabout the materialization and the real-

ization of the ideal conceived within hisown mind. This ideal must be reachedby the pursuit of the secondarypleasures, such as ambition, achieve-ment and power— as long as they arecreative. Any creative ideal is the trueand proper end of life because it is self-less, it is not related to the primarypleasures. If man strives after an ideal,as for example, ambition in the literary,scientific or business world, merely sothat it will bring about a greater gratifi-cation, greater sensual pleasures, suchmay temporarily come from luxury and

extravagance, then the end of life whichhe seeks is wrong, it is based solely onthe physical. Th e ideal which he seeksto realize should be something which he creates and which also will afford

others secondary pleasure, as well ashimself. Th ere has to be a test to de-termine the righteousness of any idealthat we may have as to whether or notit is the true end of life. There cannotbe any arbitrary standards adopted tomeasure the righteousness of the con-ception of the end of life, the idealwhich man may have; for what may beconsidered today an evil ideal mayeventually, with the change of conven-tions and ethical standards, be acceptedas good. W ha t today may be con-

sidered a virtuous ideal in life that manshould strive after, and the true, highestend of life, may years hence be con-sidered erroneous, fa lse and evil. So anarbitrary standard of good or evil can-not be applied to determine the true endof life.

W e have said that the true end of lifeis an ideal that is selfless, that has norelation to passions, desires and appe-tites, and has no relation to the funda-mental instincts. Th erefore , an idealthat might be established, which would

be destructive and harmful and whichwould be conceived with the obviousintent of bringing injury to others,could not be the true end of life becauseit would be related to the passions ofman — the fundamental instincts, andwhenever its relationship is so discerned,we immediately know it is not the trueideal. If the conceived ideal is freefrom destructive forethought, its goodwill far outweighs any incidental wrongthat may occur from the realization ofit. T o use a simple analogy : If a man

may have as an ideal the establishmentin a certain community where it is verymuch needed, a large hospital for thecure of diseases incurred by workers ina certain industry, and for further re-search to prevent the spread of that dis-ease, and he accumulates funds anderects in the heart of this community alarge hospital, it may perchance de-crease the land value of two or threeindividuals owning property adjacentto it. There fore, they will to a certainextent be harmed by the erection of thehospital. By taking the entire ideal and



T h e

Ros ic ruc ian

D igest

M ar ch

1934

its manifestation into consideration, wesee that the greatest number will receivethe greatest good from it, and therefore,it cannot be considered of a destructivenature.

Some may say that the true guide as

to the righteousness of an ideal in lifeor the true guide for determiningwhether the end we seek to attain isproper or not, is whether or not that endis in accord with virtue. But virtue istoo deeply entrenched in the humanemotions. Virtu e is a cause of action,the result of sympathetic emotion. W iththe change of our emotions or the domi-nation of ourselves by one or two of theemotions, our view of what is virtuousand what is not changes. It may be saidthat we should apply the doctrine ofAristotle, and that virtue should be themean between the excess of any humanact or the deficiency of it. But whatmay be considered an excess today willnot be considered an excess tomorrow.The mode of dress of today a cen-tury past would have been consideredimmoral, and virtue would have dictatedagainst it. Ye t, today the mode of dressis not in excess of what is consideredgood morals. So we cannot use theguide of virtue for determining the trueideal or end of life.

The true end of life must be one that

advances man’s position beyond the

beast, beyond seeking to live merely be-cause of the urge to do so. M an shouldcreate, develop and originate. By sodoing he exercises his unique functionas man, that is, mind and reason. Evena virtuous life does not distinctly ad-

vance man beyond the beast except inthe fact that it keeps him tempered inhis conduct. A virtuous life is a nega-tive one. It is true that a virtuous lifewill prevent us from opposing the bestinterests of our fellowmen, giving themevery opportunity to live in accord withtheir own interests; yet, when all is saidand done a community of virtuouspeople would have contributed little tohumanity and will have advanced thehuman race not at all even though theymay not have opposed by wrongdoing

and misconduct the interests of theirfellow beings.

So we must conceive a philosophythat has as the end of life, a creativeideal— the building up, the acquiring ofsomething, the attaining of somethingthat either has no existence in form inthe world already, or the perfection ofthat which has. It must not be relatedto our primary interests; it must notbring us merely natural pleasure but thesecondary pleasures— the sensation ofsatisfaction that comes from the realiza-

tion of an ideal.

V V V

THE MASTER WITHIN

(Continued from page 59)

It is through the guidance of this in-ner self and through its dependablemessages, its inspiring impulses, and its

whisperings of warning that we are ableto guide our lives correctly, meeting theproblems of life with a superior powerof understanding, overcoming the ob-stacles with a neverfailing solution, andattaining the goal of our desires througha correct leadership. And in addition tothis the mystic finds that through thehumble and friendly attunement of theouter self with the self within, the im-mediate communion with God, the closecompanionship with the Father of all

beings and the comprehension of allDivine principles are made possible. Tothe mystic, therefore, the triangle is

truly the symbol of the Great Trinity;namely, God, the soul, and the outerman. W he n these three are in perfectattunement, and living in cooperationand in perfect understanding, the hu-man being is possessed of a power, a

guidance, and a source of information

and instruction, a leadership, and a

companionship that is superior to all of

the worldly methods of attaining happi-

ness, contentment, and Peace Profound.



M O D E R N R I G H T S O F M A N{From the original painting hi/ Chas. Landelle in 18S9)

7 ’his fine alleg orical painting represents a young man in the costume of 1789, scroll in hand, withhis newly formulated "Rights of Man,'' about to go forth in all the enthusiasm of his revolutionarydoctrine; but he is gently detained by a clergyman who points to a plain scroll being deciphered bytwo children, so plain that they seem to understand it: "Rig hts With out Du ty To Oth ers." T he figure

of "The Law" sits in patient majesty, knowing full well that her balance will ultimately be adjustedafter all the turmoil and bloodshed; and her minister with sword and scepter, for the time to be setaside, stepping down, casts a pitying glance at the wayward youth.

Courtesy of The Rosicrucian Digest



TheU n i v er se Beneat h Y our Readi ng L amp I

£ / I jIT H IN the cloister of your own home, in your favorite nook illuminated by the rays

/ I I o f your reading lamp, you may find adventure and startling knowledge. W ithout

the aid of stupendous telescopes or the intricate paraphernalia of the physicist,

you can glimpse some of nature's profound secrets. Y our pulse will quicken asyour thoughts

explore space, and you contemplate the form o f the strange world you live in. For cen-

turies man thought the earth the center of the universe. Thistheory was then challenged

and supplanted by another. Then he was told the earth was aminute speck in a sea of un-limited space. This theory, too, is challenged with the advent of the new

one of the bending of light waves.

Now comes one of the most unique and gripping cosmologies of all.

It is that the earth is a gigantic ce ll. The earth itse lf is the universe,

and tha t within its center are vast Cosmic bodies which we previously

thought were millions of miles distant. It is dec lared tha t the earth is

like unto all other ceils of living matter and that it has life and action

within its center. This intensely interesting subject is discussed in a

series of simply understood and to the point lectures entitled A R C AN E

C O S M O L O G Y . It is one of the special subjects

taught by the Readers' Research Academy. The

course consists of twentyone lectures. Two a

month will be sent you for only 50c a month. Y ou can subscribe for one month or for as many

months as you please, until the course is com-

pleted. Do not fail to get this real enjoyment

and pleasure for this nominal sum.

Address:

Th<

READERS' RESEARCH ACADEMY

This is a cross section ofthe universe, the earth: inits centcr is space with thes pe ck s c a l l e d p la ne ts .Around the inner edge ofthe outer circle can be seen

the topography of th eearth, mountains, plains,etc.

The inner surface is a nega-tive, magnetic area, and thecenter positive, accountingfor the condition of the sunand other phenomena.

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



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

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 nonsectarian, 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 AM OR C (an abbrev iation), and the A M O RC 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 R C does notsell its teachings, but gives them freely to all affiliated members, together with many otherbenefits.

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 Wisaom of theSag es.” Address, Friar S. P. C., care of

A M O R C T E M P L ER O S I C R U C I A N P A R K S A N J O S E , C A L I F O R N I A , U .S .A .

( CA B L E A D D R E S S : " A M O R C O " R A D IO S T A T IO 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, Co sta Rica, Re public of P anama, the W est Indies, Lower California, and all landunder the protection of the United States of America.

H. SPEN CER L EW IS, F.R.C., Ph. D ...................................................................................................... Imperator

RALPH M. LE W IS, F .R.C ........................... Supreme Secretary

CLEMENT B. LE BRUN, F .R.C ...................................................................................................... Grand Master

A. LEON BATCHELOR, F .R.C ............................................................................ Director of Correspondence

E T H E L B . W A R D ......................................................................................................... Secretary to Grand Master

HARRY L. SHIBLEY, F.R.C ........................................................................ Director of Editorial Department

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

Hermes Lodge, AM O RC Temple, Reading Isis Lodge, AM OR C, Chas. W . Hollister,Room and Inquiry office open daily, 9 A.M . Master, 27 Kenyon P lace, Eas t Hartford,to 9 P.M., except Sundays. Granada Court, Conn.672 South Lafay ette Park Place. Ramer „ . . . . , ,Osca r Kendall, Master. Baltimore. Maryland:

Baltimore Chapter, Master, Mark I. Hanan,San Jose, California: 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. T h e 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 Francisco, Cali Chicago, 111.:

fornia. Chicag o Chapter No. 9, O. G. Odelius,New Yo rk City, New York Master. Leta M. Santee, Secretary. Tele New York Chapter, 53 W. 69th. Hans phone Harrison 6835 . Reading Room openWie sner, Master; Ruth Farran, Secreta ry. afternoons and evenings. Sundays 2 to 5Inquiry and reading rooms open week days, only. Room 705, Lyon 6 Hea ly Bldg., 64 E.1 to 8 p.m. Jackson Blvd. Lecture sessions for AL L

Philadelphia, Penna.: ™embers *verV T “esday night. 8:0 0 P M.Delta Lodge No. 1, AM OR C. S.E . Com er Chicago Chapter No. 10 (colored) Robert40th & Brown Sts., 2nd floor, Dorse y E. Clarke, Master, 31 E . 47 St. MeetingThompson, Master. everY W ed. Night at 8 o clock, Roya l Circle

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

Atlanta Chapter No. 650. Vincent Cunning-ham, 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:

A M OR C Chapter, Harry L. Ledlin, Master.Lowman Bldg., Rooms 3121314. Between1st and 2nd Aves. on Che rry St. Openweek days 11:30 a.m. to 4:30 p.m.

Other Chartered Chapters and Lodges of the Rosicrucian Order (AMORC) will be found inmost large cities and towns of North America. Address of local representatives given on request.

P R I N C I P A 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.Bo x 14. Inquiry Office and Reading Room,101 Union Bank Bldg. Open week days 10A.M.—6 P.M.

Montreal, Quebec, Canada:

Societe d’etude d’AMORC (French Section),Paul D ’Allmen, 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. 10Lansdowne Ave.

Edmonton, Alta.:T. O. Goss, Master, 9533 Jasper Avenue, E.

S P A N I S H A M E R I C A N S E C T I O N

Th is jurisdiction includes all the Spanishspeaking Countries of the New Wor ld. Its SupremeCouncil 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 alSan Juan, Puerto Rico.

A LL C O R R E S P O N D E N C E S H O U L D B E A D D R E S S E D T O T H E S E C R E T A R Y G E N E RA L

A F E W O F T H E F O R E I G N J U R I S D I C T IO N S

India:The Supreme Council, AMORC, Calcutta,India.

Scandinavian Countries:The AMORC Grand Lodge of 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,West Africa.

Costa Rica:

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

The addresses o f other fore ign Grand Lodges and secretaries will be furnished on application.



WHAT OCCURS AFTER

DEATH1

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, “W hat Occurs A fter 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 o+ 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 Rosicrucian Digest” for merely a five months’ 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, thetwentydiscourses.” They will be sent to

you at once.Candidly, this is the mostremarkable offer for alimited time we have evermade. Send order and remittance to

~7he Rjosicrucian Digest ___

F R E E -T w e n t y e sp e cia llyselected, bound andp r i n t e d d i s c o u r s e sl i k e t h o s e m e n -tioned above. Readabove for details,and send for yours

today.

r t O S I l - R U C l A N C . QF S S L T D S A N J O S E . C A L I F .

P R IN T ED I N U . S . A .

S A N J O S E , C A L I F O R N I A , U. S. A

2 Q



&oStcructan HitirarpThe fol lowing books are recom mend ed because of the special knowledge they contain, not to be

found in our teachings and not available elsewhere.

Volume I . RO SICRU CIAN Q UEST IONS A ND ANSWERS AN D COMPLETE HISTORY OF THE ORDER.

The story of the Rosicrucian Ideals , traditions, activities , and accomp lishments is told interestingly in thisbook, and the score s of questions form a small encyclop aedia of knowledge. Over 300 pages, printe d on finebook paper, bound in green silk, and stamped in gold. P rice $2.00 per copy, postpaid.

Volume I I. RO SICR UC IAN PRINCIPLES FOR THE HO M E A N D BUSINESS.

A very practical book dealing w ith the solution of health, f inancial, and business problems in the home andoffice. W ell printed and bound in red silk, stamped with gold. Pr ice 52.00 per copy, postpaid.

Volume I I I . THE MY STICA L LIFE OF JESUS.

A rare account of the Cosmic preparation, birth, secret studies, mission, crucif ixion, and la ter life of theGreat Master, from the records of the Essene and Ro sicrucian Brotherhoods. A book that is demanded inforeign lands as the m ost talked about revelation of Jes us ever made. Over 300 pages, beau tifully illustrated,bound in purple silk, stamped in gold. P rice $2.25 per copy, postpaid.

Volume V. " UN TO THEE I GR A NT

A strange book prepared from a secret m anuscript found in the monastery of Tibet. I t is f illed with themost sublime teachings of the ancient Masters of the Fa r E ast. Th e book has hadmany editions. Wellprinted with attractive cover. Price $1.25 per copy, postpaid.

Volume VI. A TH OU SA ND YEARS OF YESTERDAYS.

A b eautiful story of reincarnation and m ystic lessons. Th is unusual book has been translated and sold in manylanguages and universally endorsed. Well printed and bound with attractive cover. Pri ce 85c per copy, postpaid.

Volume VII. SELF MASTERY A N D FATE, W ITH THE CYCLE S OF LIFE.

A new and astounding system of determining your fortunate and unfortunate hours, weeks, months, andyears throughout your life. No m athematics required. Be tter than any system of numerology or astrology.Boun d in silk, stamped in gold. Pr ice $2.00 per copy, postpaid.

V ol um e V I II . T HE R O S I C R U C I A N M A N U A L .

Most complete outline of the rules , regulations, and operations of lodges and student work of the Orderwith many interesting artic les , biographies, explanations, and complete Dictionary of Rosicrucian terms andwords. Very completely illustrated. A necessity to every student who wishes to progress rapidly, and a guideto all seekers. W ell printed and bound in silk, stampe d w ith gold. Pr ice $2.00 per copy, postpaid.

V ol um e XI. M A N S I O N S O F T HE S O UL , T HE C O S M I C C O N C E P T I O N .

The comp lete doctrines of reincarnation explained. This book makes reincarnation easily understood. WellI llustrated, bound in silk, stamped in gold, ex tra large. Pric e $2.20 per copy, postpaid.

Volume X I I. LEM URIA— THE LOST CO NTINE NT OF THE PA CIF IC.

The revelation of an ancient and long forgotten M ystic c ivilization. Fascin ating and intrigu ing. Learn howthese people came to be swept from the earth. Know of their vast knowledge, much of which is lost to mankindtoday. We ll printed and bound, illustrated with char ts and maps. Price $2.20 per copy, postpaid.

Volume XI I I . THE TEC HN IQUE OF THE MASTER.

The newest and most complete guide for attaining the state of Cosmic Consciousness. It is a masterful workon psych ic unfoldm ent. Pr ice $1.85 per copy, postpaid.

Send all orders for books, with rem ittances, direct to BO SICR l Cl AN SU PJ’L Y BUR EAU , Rosicrucian Park, San Jo se, Cal.

The Rosicrucian Digest - March 1934.pdf

Documents

Transcript of The Rosicrucian Digest - March 1934.pdf