foOSICRUCIAN, 1947 ■ 25c per copy DIGEST

£ tu c ) e n t S u p p l ie s

Rose-Scented Candles\ \ A I D l<» m e d i t a t i o n . . . t l ie s c e n t o f roses com

b i n e d w i t l i t h e s o o t h i n g v i b r a t i o n s o f candlelight!

F o r s a n c t u m u s e . . . fo r re s t a n d a t t n n e m e n t . . . for

p s y c h i c e x p e r i m e n t s . . . o r m e r e l y a s a p l e a s a n t table

a d o r n m e n t . W h i l e b u r n i n g , t h e s e c a n d l e s give forth

t h e i n s p i r in g , s w e e t f r a g r a n c e ol a rose g a r d e n .

T h e s y m b o l o g y o f t h e ro se is w e l l k n o w n to all phi­

l o s o p h e r s a n d m y s t ic s . I t is t h e u n i v e r s a l hieroglyph

t h a t h a s l i n k e d t h e E a s t a n d W e s t . . . t h e symbol of

t h e P a t h to D i v i n e A t t a i n m e n t . . . a n e m b l e m en­

s h r i n e d in t h e h e a r t s o f m e n a n d w o m e n everywhere .

I ry t h e s e c a n d l e s for c o n t a c t s w i t h t h e C a t h e d r a l of

th e S o u l . . . fo r c lo se r , d e e p e r a t t u n e m e n t . I he Rosi-

c r u c i a n S u p p l y B u r e a u w a s a b l e to c o n t r a c t for their

m a n u f a c t u r e in h u g e q u a n t i t i e s . T h is m a k e s it possible

to effec t a l o w p r i c e to m e m b e r s a n d f r i en d s . Ideal for

( h r i s l m a s c/ i f ls! E a c h a t t r a c t i v e b o x c o n t a i n s four

1 2 - in c h c a n d l e s .

Per box of 4 candles, postpa id ....................................... $1.25

T w o boxes (8 candles) fo r .............................................. 2.20

R O S IC R U C IA N S U P P L Y B U R E A U S A N JO SE, C A L IF O R N IA

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

THE PHILOSOPHER’S STONEThe quintessence or philosopher’s stone was sought b y medieval alchemists as the medium by which the

transmutation of m atter could be accomplished. T he transcendental alchemists also sought the philosopher’s stone as the mystical element to bring about a transm utation of m an’s spiritual nature. In the above scene from the Sacred Heritage, a color motion picture recently produced by AMORC, Ralph W . Kerr, professor of chemistry at Rose-Croix University, portrays the medieval alchemist in his early laboratory. The set for the film was erected at Rosicrucian Park by the AMORC Technical Department.

(AM O RC Photo)

$eace €>n Cartl)J s ^ e v e r b e f o r e in the world’s history has the ancient precept, “ Peace on

Earth,” been of such vital concern to the whole of mankind.

Peace is no longer interpreted by intelligent men and women as a region

secure from invasion and the transgressions of an unwanted people. There

are now no mountain chains lofty enough, or oceans wide enough, to isolate

a region from perverse, human conduct.

It is all too apparent that the genius of science is a monopoly of no

nation. The wizardry of offensive measures can always match the ingenuity

of defensive ones. Therefore, external compulsions, no matter what their

nature, are as fickle as the winds. Today, they may compel men to build a

wall of armaments against aggression . . . tomorrow, such compulsions may

influence them to fu rther it.

Real Peace has its seeds in the spirit of good will toward all men. This

good will is nurtured within the individual. Teach a man to recognize his

weaknesses, and to experience the strength and the pleasure of virtue, and

you have made a real contribution to Peace. T he power of Peace, therefore,

must be an internal motivation; while racial and religious hatred and avarice

prevail, the word Peace must remain but a hollow mockery.

T w en ty centuries ago, the Prince of Peace, whose nativity we now

celebrate, left these thoughts as a guide for mankind.

W ith these few words, we, the Staff of the Rosicrucian Order, A M O R C ,

wish our many members and friends a

jWerrp Cljnstnms

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

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

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

DEC EM B ER , 1947

The Philosopher's Stone (F ro n t isp ie ce ) ..................

Thought o f the M onth : F ate and Free W i l l ...

The M ystic Path o f A lchem y.......................................

Star o f the M a g i ..................................................................The Unknown Philosopher: Part I.......................... .

The " W o r ld -M a s te r " Bugaboo

Tem ple E c h o e s ...................................................................

Is there a Shangri-La in T ib e t ? ................................C a th e d ra l C ontacts: The W e ig h t o f P re jud ice

Real M y s t ic is m ...................................................................Sanctum Musings: The C h r is tm a s S p i r i t .

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

G e t Rid o f Those FearsW h a t M e n Thought.........................................................

The House o f M ystery ( I l lu s tra t io n ) ..................

S u b s c r i p t i o n t o t h e R o s i c r u c i a n D ig e s t , T h r e e D o l la rs p e r y e a r . S in g le c o p i e s t w e n t y - f i v e c e n t s .

E n t e r e d a s S e c o n d C l a s s M a t t e r a t t h e P o s t O f f i c e a t S a n J o s e , C a l i ­f o r n i a , u n d e r S e c t i o n 1103 o f t h e U . S. P o s t a l A c t o f O c t . 3, 1917.

C h a n g e s o f a d d r e s s m u s t r e a c h u s b y t h e t e n t h o f t h e m o n t h p r e c e d i n g d a t e o f is sue .

S t a t e m e n t s m a d e in th i s p u b l i c a t i o n a r e n o t t h e o f f ic ia l e x p r e s s io n s o f t h e o r g a n i z a t i o n o r its o f f ic e r s u n le s s s t a t e d t o b e o f f ic ia l c o m m u n i c a t i o n s .

Published M onthly by the Supreme Council of

T H E R O S IC R U C IA N O R D E R — A M O R C

R O S IC R U C IA N PARK S A N JOSE, C A L IF O R N IA

E D IT O R : Frances VejtasaC o p y r i g h t , 1947, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C . All r ig h t s r e s e rv e d .

T h eRosicrucianDigestDecember1947

m m .

T H E

THOUGHT OF THE MONTHFATE A N D FREE W ILL

By T H E IM P E R A T O R

t is perhaps not too pre­sumptuous to say th a t all religions and philosophies of life fall somewhere between the two ex­tremes of fate and free will. A fter a summation of his life’s experiences almost every m an would

invent words to m ean fate and free will, even if he had not heard of them. O ur every act— or the circumstances in which we find ourselves— is the conse­quence either of our own thoughts or of a cause which we did not institute. The power of thought to m otivate our own bodily action or to influence things apart from us seems self - evident. Though most of us could not accurately trace out the mechanics by which our thoughts are transform ed into kinetic force to affect objects in o u r surround­ings, we adm it th a t such thoughts are an intentional cause.

F ar more disconcerting and m ys­terious are those influences which sub­tly and otherwise shape our lives and appear beyond our absolute control. In considering them , m an is commonly confronted with two probable explana­tions. A dm itting th a t there exist ex­ternal forces and agencies, to which we are involuntarily subject, w hat kind of causes are they? I t is consistent with common experience th a t m an should first consider all causes as thinking ones. M an is causative. He brings about changes in him self and in his environm ent, which he realizes. I t is simple to conclude th a t there are simi­la r causes behind sim ilar effects. M an kicks a stone and it rolls along before him. H e sees a boulder crash down the

m ountainside crossing his path. W hat is the difference between the two oc­currences? In the former, m an is con­scious th a t he was the cause; in the latter, something else m ust have been. There is no absolute assurance that the faculties of thought and will are solely hum an. A th inking being that was superhum an could have willed the power to loosen the boulder.

Such reasoning as the above is based upon the premise that behind all phe­nom ena there is a supernatural mind or a thinking deity. I t is the attributing of hum an characteristics, thought and will, to intangible causes. From this point of view, there are two spheres of purpose: hum an and Divine— God acts and m an acts. Religion seeks to define the relationship between the two spheres; for example, w hen are hum an purposes consistent with those which theology expounds as being Divine?

There is yet another probable ex­planation for those causes, apart from our thoughts, which affect us. The m ind can and has been attributed to an organic process such as is our respi­ration, digestion, and the circulation of the blood. In a complex organ, such as the hum an brain, thought processes are an inevitable consequence— just as, for exam ple, a prism cannot fail to dis­perse a beam of sunlight, th a t falls upon it, into the colors of the spectrum. The fact th a t the hum an m ay appear to exercise choice is no conclusive argu­m ent against those th a t contend that m ind is strictly a functional process. It can be contended that every percep­tion, everything seen, heard or felt, every experience, in fact, engenders certain sensations w ithin us. These we

individually evaluate according to our habits and the particu lar constitution of our beings. W e cannot escape prefer­ences. In other words, our experiences cause us to follow the channels of our

referred inclinations w hich have been uilt up from out of our individual

natures and the exigencies of our en ­vironm ent. W e are conscious, each of us, of m an y alternative actions and responses to stim uli, w hich we could choose, bu t we cannot escape the com­pelling preference for one or the other to w hich we are m entally and physi­cally adapted.

If m an can appraise him self as a m echanical function, th en so can he adjudge nature— and this he has often done. So, m an y have taken ju st the opposite view from those who hold that there is a teleological o r m ind cause in the universe. T h ey declare all natu re to be a series of actions and reactions of forces and energies which act in and upon themselves. A n active agent acts upon a lesser one and the consequence, as an effect, m ay itself become still an ­other cause. These have no purpose. W hat follows from them is by neces­sity. T hey are of a n atu re from which something m ust occur and, w hatever is perceived, th a t is it. Some of these phe­nomena persist in tim e, th a t is, they recur frequently in the in terval of hum an experience, suggesting to m or­tals th a t their frequency is an in ten t in itself. But these persons w ho inveigh against in ten t in na tu re could use the analogy of a bouncing ball to show that recurrence is no proof of intent. Each tim e a ball is dropped un d er identical conditions, i t will bounce the same num ber of times. T his repetition oc­curs, regardless of w hether a m ind has predeterm ined the circumstances for dropping the ball or not. Those who th ink this w ay say th a t the natural causes w hich we direct or evade are those of which we can discern the fre­quency. This is accomplished by exert­ing our own m ental and physical forces as causes to a ttract or repel those apart from us. W e rem ain p itifu lly subject to the great m ajority of the natu ra l causes.

Fate, then, to m ost m en is one of two conceptions: a series of premeditated causes to w hich we are purposely ex­posed or an inexorable series of un­

thinking causes w hich we cannot es­cape. W e have said th a t religion tries to reconcile hum an purpose— the ends w e will for ourselves— w ith the Divine purpose. T he principle behind this

ractice is, th a t m an escapes suffering y coinciding his acts w ith the high

functions of the Divine. H ere theology is confronted w ith serious pragm atic problems. I f the in itia l m ind, as a D ivine cause, is omniscient, w hy does it no t influence hum an acts along the righ t course? In fact, in advocating the all-wisdom of the Divine, i t is en ­couraging a faith in i t th a t develops into fatalism. M en subsequently reason w hat folly it is, in our finite reasoning, to plot our w ays in life, if God knows w hat is best for us. This sort of th ink ­ing am ounts to relying upon prem edi­ta ted causes for our own actions.

T he sensibilities of m an are fre­quently shocked a t w ha t appear as in ­justices in life. T hey especially seem so if m an has come to believe th a t a D i­vine m ind guides his daily way. The vicissitudes of life incline h im to believe th a t the course of hum ans is predestined to conform to some inconceivable p u r­pose. H e concludes th a t it is, therefore, useless for m an to dictate his affairs and to p it his judgm ent against events from w hich he cannot escape.

W e have cited these examples to show how the experiences of life con­tribu te to fashioning the idea of fate and th a t religion, m ost times, unw it­tingly strengthens the conviction. The dangers la ten t in the conception of fate are obvious to anyone who seriously contemplates it. T here is no greater th ief of in itia tive than a doctrine or belief in fatalism . I t inculcates resig­nation to external factors in one’s en ­vironm ent. I t stifles the im agination w hich is a stim ulus to plan , to create, to contemplate, a tom orrow or a fu ture m om ent. A lthough no norm al person, even though addicted to fatalism , will become absolutely m entally and physi­cally inert, he does pu t aside those safe­guards and long-range plans w hich m ight otherwise have a beneficial effect upon his life. T he fatalist puts aside good judgm ent and suppresses instinc­tive precautions. W here another would hesitate to precipitate circumstances po­ten tial w ith danger, he complacently ignores them w ith the belief th a t the

T h eRosicrucianD igestD ecem ber1947

results w hich follow were predeter­m ined anyw ay and any decision of his could not alter them . By such reason­ing, the fatalist invites catastrophe and disagreeable living and, as a result, be­comes fu rther convinced th a t his life was ordained as he experiences it.

The Middle Course

T he middle course between fate and free will seems to m e the most cogent one. This requires not only a denial of fate bu t of free will as well. If m an is no t a puppet, absolutely subject to a higher a rb itra ry whim , neither is he so free th a t he can successfully deviate from the na tu re of his being. H um an thought, as we have said, is causative. H u m an will is the preferred thought, the one th a t is given dom ination in the m ind. I t draws to itself the full force of m ental energy w hich the willing be­ing is able to command. As such the hum an is an active cause. H e is capa­ble of exerting force on relatively pas­sive causes such as the objects and con­ditions of his environm ent. If a hum an functions norm ally, he is obliged, by the necessity of his natu re , to think, to reason, and to exercise will. No one, then, is free, if he is obliged to do w hat he does. For analogy, an autom atic vehicle, traveling along a prepared thoroughfare must turn, w hen it ap ­proaches a fork in the road, either to the left or the righ t if the road is so banked th a t it w ill be influenced in one or the o ther direction. M an is in a sim ilar position bu t w ith one excep­tion. W e are conscious of possible alternatives. W hen we tu rn right, we realize th a t a left tu rn could have been made.

Some m ay say, “A nd w hat is the difference between a fate th a t predeter­m ines each hum an act and a will whose choices are inescapable?” T here is a distinction. I t is reason; th a t is, the processes of thought, w hich provide will w ith the substance of h e r prefer­ences. Through ideation, m an can build u p ideas whose content becomes most appealing. T he desires these ideas engender w ith in us become the prefer­ences of will. Reason can v ary the desires. T he thinking, im agining m ind can gradually raise its level of con­sciousness; it can create transcendent

ideals to the attraction of w hich the will is bound to submit.

T he acts of volition are always those w hich we conceive to be the best pos­sible. W e choose w ha t gratifies us most. Even w hen we do th a t which is physically painful to us as a duty, it is because a m oral or ethical desire transcends the physical one in its ap ­peal. W ill, consequently, is subordinate as a hum an virtue to the faculty of con­ception and reflection. If I think right, I can do no other th an make the right choice of w hat is best for me.

As organic beings, we are p art of a greater organic being, the Cosmic. Nothing th a t occurs as a result of change in the Cosmic is an aberration. T here are no fixed objectives toward which N a tu re’s forces, as causes and effects, are moving and from which they could deviate. I f something which we perceive as an object dissolves into something else, neither is cosmically the m ore or the less im portant. N atu ­ra l causes, even those w hich bring about our demise, are not catastrophic in the Cosmic sense. All is change and who can say w ith certain ty w hich ex­pression is Cosmically the exalted one?

T he consciousness of life is a gra ti­fying sensation to living things. To m an, therefore, it becomes a preferred desire and he norm ally wills to live. W hether such a desire remains domi­n an t depends upon m an ’s ability to sustain the pleasure which it affords. This can be accomplished only by com­bining and recom bining the experiences of existence into ever new ideals which fu rth er one’s own being. W e m ust draw from the world outside and from the depths of our own consciousness impressions of the Cosmic. These, then, our m editation and reasoning evaluate. From our estim ate of them , we cause ourselves to become better adapted to the influence of existence. W e impose our thought to direct the n a tu ra l forces, the m ajor Cosmic causes, to create ef­fects th a t will com plem ent our being and p u t us m ore and m ore in harm ony w ith the whole of existence.

T here is no freedom in will. Choose one m ust, bu t let your choices always represent the best of your hum an capa­bilities.

The Mystic Path of AlchemyB y V i c t o r S c h e r b a k , M .D .

The following article, dealing w ith the spiritual aspects of Hermetic chemistry, was received from Hungary. I t consists of abstracts prepared from a more extensive manuscript by Dr. Scherbak, a Rosicrucian. —T h e E d i t o r

m o n g all esoteric sciences one of the m ost weird and cryptic branches is alchem y. The m aterial published about i t thus far—w ith some distin­guished exceptions— dis­guises the essentials of this unfathom able sci­

ence, w hich has been given the nam e “The Divine A rt,” by its adepts. W hereas kabala, astrology, magic, and other occult faculties gave out some of their secrets to exoteric circles, those corresponding real keys of alchem y have never been divulged by adepts. And w henever some com m unication was made, the tex t had been rendered almost unintelligible by the use of H er­metic Symbols, w hich could not be u n ­derstood by the laym an. T h a t strange terminology, used by the members, and w ithin the guilds of alchemists, was not accessible to outsiders. Its three­fold hidden sense could be deciphered only by the neophytes of a m aster in Hermetism.

For publicity in ancient days, al­chemy had no other m eaning th an th a t it consisted of the m aking of gold and the discovering of the Elixir of Life. But these two items were of course only well-painted decorations on the curtain of a loftier m y ste iy p lay of immense Cosmic significance.

A lchem y, as well as H erm etism — for these constitute an organic whole—

is in its u ltim ate essence a synthesis of science and religion. I t is a sort of practical m etaphysics, w hich can give experim ental proofs of the fact th a t in creation of objects of our U niversum , Im m ortal Ideas play a leading role.

T he alchem ist repeats the work of creation in his laboratory, he composes m atter, builds up form, constructs elec­tronic systems, unfolds the analogy of Descent of Spirit in to m atter, experi­ences also th e m ystery of Ascent and Salvation— all this w ith in his lesser in ­fin ity of a retort. A lchem y is there­fore practical cosmogony, being the compound of magic and arcane genesis of W orld and Life.

In order to have results in alchem y, the alchemists m ust have had profound preparatory tra in ing to a tta in m astery in the projection of ideas.

P rim al m atte r is the magic starting point w hich leads to the composition of m atte r in general. As I have for­m erly stated, the neophyte of alchem y m ust experience the m ystical proces­sion of the descent of energizing forces into m atter and the equally strange m ystery of ascension. This is practi­cally one of the greatest tasks of w hich a hum an brain is capable.

T he origin of cosmic m atter is the great unknow n of all cosmogonies. T he alchem ist by m eans of his operations penetrates to this hidden root; he ex­plores the n atu re of pre-existent states, invokes the secret of cosmobiological

A

T h eRosicrucianD igestD ecem ber1947

revolution in him self and in his re ­tort, to gain answers upon concealed doctrines of cosmic existence, directly from the spirit, or energy, involved in an unrelen ting grasp w ith im pure m atter.

Sublim ation of the Creative Idea, just as discernm ent of being and non- being, connected w ith the tran sm u ta ­tion of m ortal into im m ortal, can be attained only b y th e H igher Self.

T he realization of this gigantic outer and in n er practice is called Opus Magnum.

The Twofold Way

T he effectuation of the Opus M ag­num has special conditions. T he neo­phyte cannot come to good results u n ­less he has pierced to those strata in his soul which, in unthinkable depths of the past, were present a t the begin­n ing of the great tragedy of involution. For m an ’s H igher Self, the core of his being, this enigm atic un it, has known the ordeal of Spirit’s Fall.

On the physical plane, cells com­prise the whole phylogenesis of m an ’s evolution. Science calls this the m em ­ory of cells. H erm etic science knew and applied this principle on a m uch larger scale. I t not only culled fragm ents of the phylogenetic sector from the cells of the b ra in but also brought to light the m ore im portan t cosmic background, as th a t of the formation of galaxies, sun systems, planets, and lastly , the greatest m ystery , the condensation of m atte r itself. All these engram s, im ­m anent la ten t tendencies, can be trans­formed. D eciphering of the cosmic engram -glyphs constitutes the first seri­ous task of an alchemist-neophyte.

T he w ork is double: first comes the microcosmic investigation of the in te l­lect, the soul, and the subconscious m ind; this is followed by a un ique sort of Yoga, the so-called m ental-alchem y. Second come practical operations with a specially prepared substance, physico­chemical dem onstrations in connection w ith the prima materia— hence exist­ence of m ental-m agic and a synchro­nistic chemical process. Both courses are continually led and a t the last etape unified.

T he laym an in the outer w orld could see, of course, only the exoteric p art of

the alchemistic activity. Laboratory work was carefully observed, the opera­tions w ith chemicals were keenly spied out by w ealthy dilettanti, bu t these good m en rem ained in entire darkness about the more significant mystical operations; th ey had not even an idea th a t such w ork was going on.

Famulus, Alchemist9 Adept

T he a r t of alchem y has th ree degrees, o r grades:

T he first grade is th a t of the Famulus — who m ust learn technical details of the art. H e gets acquainted w ith pos­sible bases, chemicals, principles of the ord inary chem istry, and acquires prac­tical finesses in the use of the guild.

T he second grade is, strictly speak­ing, th a t actual alchem ist’s degree w here the scholar commences to un ­veil the hidden m eaning of Hermetic symbols and hieroglyphics. A real m ystic practice is begun here, covering the whole field of scientific erudition as well as a m ost profound prepara­tory tra in ing in Kabalistic yoga, magic, astrology, and H erm etic cosmogony.

T he knowledge and personal a tta in ­m ent of psychic power is of particular im portance to the alchemist, because this type of magic is the connecting link leading to activation of the creative will, w ithout w hich the key operation of m ystical projection, or idea-transfer, is no t possible. T he great formula of transm utation is magic will in a grade of strength th a t is unknow n under ordi­n a ry circumstances. Therefore this de­gree takes years and requires the great­est m ental seclusion together with utm ost effort to collect powers neces­sary for a successful transm utation. This strictly retired and almost m i­n u te ly regulated and conducted life is im portant, for even the sm allest negli­gence in the in itia l m ental training endangers the outcome of the Opus M agnum .

T he exoteric operations are identical w ith those of the Fam uli, but a t this point the alchem ist makes Faustian attem pts to influence the purified and distilled prim al m atter by volition!

If all the preparations and training gained in m ental chem istry and Kab­alistic yoga were perfect, then chemi­cal m atte r would be an obedient serv­

an t to the orders of the alchemist. For prim al m atter, this odd proteus, takes on every form th a t is projected toward it by the casting force of a m ighty creative will. A powerful personality, the owner of extraordinary psychical faculties, is called a magician, and a successful alchem ist can be only th a t one who previously had become a magician!

T he th ird grade is th a t of the adept. An adept or magister spiritualis of H e r­metic sciences is occupied w ith the real­ization of final conceptions in arcane cosmogony. H is re to rt is changing into a symbol of the Universe, and the prim a m ateria ly ing in it goes micro- cosmically through all the variations which led to the objectivation of our present world. A t this th ird and last step the adept tries to release spirit, or energy, from under the shackles of m atter.

T he contrary curren t, th a t antago­nistic spiral movement, w hich balances samsara and works against the curren t leading into incarnation, or the form a­tion of m atter, is started a t the point where the bra in flares up in finding of the idea of salvation. A t the same time, when a righ t directed cosmic spiral, drawing spiritual substances into the whirlpool and m aterializing them , is changing in to the left directed cosmic spiral of liberation, a great possibility presents itself. N ow the practising adept, by expedient of a sort of m ysti­cal union w ith the prim al m atte r in the retort, and through m axim al con­centration of his w ill upon the sub­stance, can transfer this previous idea upon the substance. By this tim e, oper­ations m ust be com pletely finished and our prim a m ateria m ust have reached a state of utm ost purification. T he tra ­ditional operations w hen consequently carried out, lead to the accomplishment of the philosopher’s stone.

In all of the three alchemistic grades, exoteric operations a re the samel In reality, however, these operations are conducted in the same m anner as in the Famulus degree.

Poiver of Mind over Matter

Practical results in spiritual chem ­istry are m ade possible by the recog­nition th a t m ind has a prim al suprem ­

acy over m atter. However, not all kinds of m atte r can be influenced. T he universal substance, purified from spe­cific attributes, in its original clarity , is inclined to subm it to directives of the mind. All other specially differentiated m edium s ca rry num erous dispositions, tendencies of some sharp ly determ ined order, w hich w hen m ingling w ith ideas of the m ental projection are liable to deviate from the righ t path. Therefore alchem y is searching afte r a not-differ- entiated m atter, called prima materia.

P rim al m atte r is the first great m ys­te ry of alchem y, the real nam e of w hich had never been divulged by adepts of the ancien t H erm etic science. T he test of a neophyte’s ta len t was this very item. I t had to decide w hether he had m ade satisfactory progress in reading N ature’s secret glyphs. H e had to find out for him self w hat was prim al m atter!

In a h igher sense of the term , primal matter is the Soul. Its astral and physi­cal analogies are: Psyche and In te l­lect. But the chem ical base was never perm itted to be nam ed and this in te r­dict is even today in power. N everthe­less, if direct revelation cannot be m ade, the pupil tra ined in analyzing H erm etic symbols will very soon find out w hat is understood under the cover nam e of prim a m ateria.

The Mystic Operations

T he operations of H erm etic chem ­istry are analogies to the seven degrees of Eastern yoga; th a t is, they are syn­chronistic processes. Thus, in coordi­nation w ith physical practice, m ystical phases of H erm etic yoga m ust be a t­tained. T he traditional operations are:

Calcination Solution Distillation Putrefaction Sublimation M ultiplication Projection

T hese procedures do not always ensue in the order as given above. Supreme H erm etic instructions sim plify opera­tions into root words of the Esoteric algebra, and a t its ultim ate definition reduce everything essential into the sublime processes of solution and coagu­lation.

T he operations m ust not be regarded as single ones; for instance, distillation (and also other operations) comprises a series of repeated procedures, which represent whole cycles of chemical and psychochemical a c t i o n . Laboratory work is always adapted to the syn ­chronistic m ental progress, w hile de­velopm ent of the prim a m ateria is in ­dividual and the num ber of repetitions, just as their succession, depend upon personal qualities.

The Elixir of Lite

In the course of alchemistic work, the Adept arrives a t a point w here prim al m atter assumes a m axim al concentra­tion. This is the degree of the Quintes­sence, w hich represents the highest po­tency th a t the tendence of w ill for life can bring about. This preparation pos­sesses w onderful qualities. I t starts re ­generation in organisms w here atrophy has already begun its devouring work. W orn out and exhausted tissues are re ­vitalized and strengthened by it. Bio­logical systems are restored to such an extent th a t the autonomic reparatory functions of the organism elim inate ill­ness— hence, its rejuvenating and life- prolonging effect.

T he traditions of H erm etism allege num erous cases, w hen adepts have pro­longed their lives to centuries. W e know th a t so long as the elixir works, the organism cannot grow old; how­ever, the application of this omnipo­ten t essence goes w ith great danger. For instance, in a w rong dose it m ay have an effect con trary to w hat is ex­pected; it m ay kill an unprepared organism!

A nother risk is, th a t it increases all anim al functions to an unprecedented grade, and the neophyte drifts very far aw ay from the actual aim of his pres­ent incarnation.

Therefore great adepts did not stop a t the gradus quintessentiae in their operations, bu t led it over into the loftier m ystery of Cosmic salvation of the prim a m ateria! T hey brought

T h e about and produced the panacea butR ndm irisin not employ it. T heir real aim was ry. not to keep up an actually unbearable

5 l physical im m ortality, bu t to cure SpiritD ecem ber from the sickness of M atter, and re-1947 move forever the illusion of Death.

The Philosopher’s Stone

T he fixation of m atter, the arresting of the E lixir of Life, allows another use of this G reat M agisterium . The elixir, ferm ented w ith gold, becomes multi- plicable, and the arcanum condensed into a red pow der can catalyze metals of lower order into gold. This property of the panacea secretorum caused many troubles in the m iddle ages. I t is be­cause of this possibility th a t interest and thirst, greed and passion, charla­tan ry and crim e were turned toward alchem y. A n im patien t horde of fa­natics and villains succeeded in invad­ing the outer sanctum of alchemy. Fools had followers and so did im­postors. P itiful, ridiculous, and tragic episodes came forth from the grotesque dance and wild pursu it of the phantom of gold.

Those who were in possession of the secret did not m ake gold. T hey strictly guarded their incognito and confined themselves to the role of esoteric teach­ers, now and then fulfilling a supreme mission in presenting a small fragm ent of the stone to some dignitary or talent, to keep alive the belief in transm uta­tion, the possibility of which was to be m ade evident throughout generations— for this is the only passable w ay to the Sanctum of the M ysterium M agnum. A fter the bestowal of the “Red Lion” they always disappeared, knowing m an and sin; bu t they m anaged to keep on fire the sacred light of Herm etic wisdom.

Sometimes vanity of the pseudo­adepts did not perm it to acknowledge the origin of the wonderful essence. As a rule, such unethical conduct, re ­sulted in a sham eful end in jail, or m uch more often on the gallows or scaffold.

W ith regard to historically proved cases of real transm utation, m an y docu­m ents have been recorded. Even very skeptical critics of the past century could not question th a t on several oc­casions the alchemists m ade gold. Ex­amples of this kind can be found in Bischoff’s excellent Victory of A l­chem y* and Sc.hmieder’s profound His­tory of Alchemy.*

‘ T h ese books a re n o t availab le a t th is tim e.

(Continued on Page 414)

Star of the MagiBy M i k a e l , F .R .C ., A .F .R .A .S .

T he author, a Rosicrucian and a university professor of astronomy in one of the capital cities of Europe, cannot reveal his true identity, for his country is still under restriction by the forces of the occupying government.

h e marvelous phenom e­non of the Bethlehem S tar w ill rem ain united forever w ith the most im portan t event in the history of m ankind— th a t is, w ith the m om ent of the coming of Christ to the world. Its echo

resounds in the hearts of Christian be­lievers as well as in the m inds of scientists who endeavor to explain this phenom enon in a n a tu ra l w ay. T he am ount of lite ra tu re concerning the Bethlehem Star is enormous indeed. N otw ithstanding s u c h inform ation, from tim e to tim e there still appear new articles in special astronomical periodicals. This article endeavors to explain the apparition of this star from the astronom ical point of view, even to the point of com puting the exact m om ent of the phenomenon.

From the other side, theologians, too, continue to investigate this phenom e­non,- they insert their results in special periodicals as well as in publications for the general reader. Theologians, w ith very few exceptions, do not have sufficient knowledge of even the most fundam ental laws of astronom y. On the other hand, astronomers w ho pub­lish th e ir own theories on this m atter do not seem to take into consideration the text of St. M atthew , particularly Chapter 2: Verses 2, 9, and 10.

Now the tim e is approaching when the phenom enon of the Bethlehem Star,

as well as other little understood phe­nom ena, ought to be a t last properly understood in the light of w ha t we know today. The earth-shaking tum ult w hich we are now experiencing char­acterizes the end of the Piscean era and the beginning of the new A quarian era. T he new period in our history will bring justice and the H oly Spirit to m ankind. T he commencement of this era, w hich is leading to a higher plan for m an, took place about 1880 A.D. according to the Olahm Ha-Yetzirah (world of form ation). But there m ust pass some period before “the W ord be­comes flesh.” In the physical plan, the beginning of the A quarian era will a r ­rive, according to the au thor’s re ­searches, about 1950 A.D. This mo­m ent agrees very well w ith the one given by H indu astrologers. O ther au ­thors, however, give quite different dates; for instance, Budolph Steiner gives the date 3573 A.D. Such a great difference results partia lly from the im ­possibility of an exact definition of lim itations of the constellations, such as A quarius and Pisces, w hich en ter far into one another. As to Steiner, we find th a t he defines the com m encem ent of the A quarian epoch w ithout grounding him self on an astronomical basis.

Briitgc In Formation

There are times approaching w hen the Realm of the Spirit w ill be under­stood in the proper w ay by all m an ­kind. A lready em inent representatives

of m athem atics and science, such as A. Eddington, J. Jeans, and others, are separating themselves quite clearly from the m aterialistic views w hich were predom inant in these sciences in the second ha lf of the n ineteenth and in the beginning of the tw entieth centu­ries. T here are arising new branches of knowledge form ing a bridge between the terrestrial and Cosmic life. The first general Congress of Cosmobiology was arranged in France in 1937 under the auspices of the Paris N ational Ob­servatory and Academ y of M edicine. I t shows th a t so-called m undane science has come a t last to understand the re la ­tion of the hum an life to th a t of the U niversum . On the other hand , p ara ­psychology, or the new m etaphysics, is announcing the u n iting of the bridge w hich will join phenom ena of the m aterial world w ith th a t w hich is pure ly spiritual.

An AstronownieaI Picture

I t is no t the au thor’s intention to consider critically astronom ical theo­ries in ferring th a t the Bethlehem Star m ight be a comet, a s ta r w hich m ay be described as a Nova, the p lanet M ars or, finally, a special conjunction of Jup iter and Saturn in 7 B.C. This la tte r view is now adopted by most astronomers. All of these conceptions m ust subm it to criticism. This follows from the careful consideration of the astronom ical picture of the above-men­tioned p lane tary conjunction. One m ay see th a t the conjunction of Jup iter and Saturn in 7 B.C. was indeed peculiar. As a result of the combined motions of the earth w ith Ju p ite r and Saturn trav ­eling in their respective orbits around the sun, there arise some apparen t loops in the celestial pattern of movements described by the la tte r two planets. In consequence, a geocentric conjunction took place th ree times during th a t year — 29 M ay, 30 October, and 5 Decem­ber. A fterw ard there seemed to be no relationship of these planets; however, this event recurs every 854 years.

T he conjunctions of Jup iter and T h e Saturn are not exceptional phenom enaRosicrucian because they are repeated exactly every

854 years and approxim ately every 238 iv l years and nearly every 60 years. These December planets participate in the apparen t di-1947 u m a l m otion of the celestial sphere.

Consequently, th ey could in no way stop above the place where the infant Jesus was bom .

But there arises here another diffi­culty. Suppose th a t the Bethlehem Star stopped above the place where the child was born. I t then had to be in the zenith of th a t place. Since the geo­graphical latitude of Bethlehem is plus 31°.8 and the declinations of Jupiter w ith respect to S atu rn a t the moment of conjunction were 4°.7 and 6°.0, it follows from there th a t a t the moment of their culm ination, the mean zenith distance of these planets was 37°.2. Consequently th ey w ere far from the zenith of Bethlehem and in no way the place w here the Baby was lying. N one of the astronom ical conceptions— th a t is, the possibility of a nova which m ight have appeared just then, a cer­ta in comet, or the p lanet Mars—are to be accepted. First, no nova or comets are noted in the history of astronomy for those times, but if they were, they had to have their declination at plus 31°.8 and be bright enough to be able to guide the M agi to Bethlehem. Not­w ithstanding, they, too, like celestial stars, could not in any w ay pause over the place w here the child lay, because the ro tating motion of the terrestrial globe cannot be stopped.

From the above we see that in as­tronom y conceptions concerning the S tar of the M agi cannot resist criticism. Consequently the appearance of celes­tial bodies m ay not indicate the child’s birthplace.

The Astral Viewpoint

A dherents of the above conceptions, who persist in the astronomical nature of this Star, should accept the astral point of view. This branch of science endeavors to explain the origin of many m yths, legends, and heroic epochs by corresponding actions which take their place on the celestial sphere. Heroes of such actions are the sun, the moon, and constellations. Such actions are mostly zodiacal. According to the views of Charles Dupuis, the b irth of the Infant Jesus m ust be understood from the as­tra l point of view. Now, one cannot deny the great beauty of the stellar sky tow ard the end of December. At mid­n igh t on the 25th of December we see, high in the m eridian, the constel-

lation of the Crib (O rion), and on two of its sides are standing those constel­lations know n as T aurus (Bull) and Aselli (Ass). In the Crib lies a Baby (the Sun) w ho was born afte r nine m onths, counted from A nnunciation Day— the 25th of M arch. In this con­stellation we see th ree M agi, and they are the th ree brigh t stars in the belt of Orion. T hey are situated to the left of the m eridian tow ard the east. T hey seem to pay their homage to the N ew ­born. W e also find here a H erd (M ilky W ay) and Shepherds— the G reat and L ittle Dogs. These, together w ith the Magi, seem to adore the Baby.

But even if we accept this concep­tion, w e cannot find a proper place on the sphere for the Bethlehem Star. I t should have been standing over the Baby ly ing in the Crib, for Ju p ite r and Saturn w ere situated, as it was shown, in the proxim ity of Pisces fa r in the west.

Now, can the pure astral conception be accepted? W e come to the conclu­sion th a t the lum inous phenomenon, w hich in the Greek text is called Aster and in th e L atin , Stella, should have been in im m ediate proxim ity to the earth in order to enable the M agi, who were following this phenom enon, to be led to the Baby w ithout fu rth e r diffi­culties w hen the S ta r stopped above the Grotto in Bethlehem. A t th a t tim e it had to move above the ea rth ’s sur­face a t the m axim um height of a few hundred meters. I t was, therefore, a peculiar star.

W e have seen the conjunctions of Jupiter and Saturn every few hundred years. Consequently they could not have announced to the M agi of the

O rient incidents of such a n im portance to the earth as the incarnation of God’s W ord. T hey did not need to for, after all, being initiated in the mysteries, the M agi knew about it from other sources. T he knowledge of the coming of a Savior to the earth had been ac­cepted for m an y ages. T h e S tar for this arrival radiated upon the spiritual eyes of the M agi and, being obedient to its sacred character, they set forth in order to pay homage to the Newborn.

In searching for such a m ethod we apply parapsychology, or the new m etaphysics, a science w hich concerns little h itherto known phenom ena of the hum an spirit. I t is a gatew ay w hich leads from the heart of m atte r to the spiritual world and is being exam ined b y the M undane and H erm etic sciences alike.

A Luminous PhenomenonT he S tar of the M agi could not have

been a celestial body, but m ust have consisted of a certain lum inous phe­nom enon w hich was moving in the proxim ity of the ea rth ’s surface. T he strange behavior of this S tar seems to show th a t this lum inous phenom enon was especially created A d Hoc for this occasion. This S tar was on the border of visible and invisible worlds. I t had attained a historical m om ent, w hich we m ay call the m om ent of the In car­nation of God’s W ord. This act was accomplished in m ajestic calm w ith the accom panim ent of the chorus of H igher H ierarchies th a t th en descended to the earth , adoring God w ith the marvelous words: Gloria in excelsis Deo. Et in terra pax hominibus bonae voluntatis. (G lory be to God on high and on earth peace to m en of good will.)

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T h eRosicrucianD igestD ecem ber1947

VTHE MYSTIC PATH OF ALCHEMY

(Continued from Page 410) argum ent against the n ing he m ust m editate over elementary

phenom ena of chem istry, such as com­bustion, fire, attraction, repulsion, mag-

electricity. ITe contemplates

T he m ain probability of transm utation, th a t false doctrine of the stability of elements, has been completely refuted in our days. A nd to make it more interesting, quicksilver (in alchemistic terms, mer- curius) was the elem ent from which Professor M iethe, the famous photo­chemist, produced gold quite accident­ally.

I t is known th a t hydrargyrum was the substance in w hich most m iddle age alchemists sought the prim a materia of the philosopher’s stone. As m atters stand, the fact is th a t although gold can be m ade of m ercury, yet the prim a m ateria of the W ise is not hyd ra rg y ­rum ; th a t denom ination of m ercury as in itia l base is m erely symbolic and sig­nifies the distillate of the original m at­ter, a gaseous state. However, this deeper recognition led several explorers to the equally false inference th a t the philosopher’s stone was identic with oxygen.

T he heating of hydrargyrum , w ith or w ithout potassium n itrate , develops oxygen. Paracelsus rem arks in his M anual Alchemistica, th a t even m erely staying n ea r a retort, while the artist is sublim ating m ercurius, is refreshing and strengthening. “T he Sublimation of quicksilver has this operation, that even the A ir in its vicinity has a re ­creative effect” (Paracelsus, On the Ills of M etals). Potassium n itra te in itself is also an am ple source of oxygen.

This elem ent doubtlessly possesses m any properties such as have been de­scribed as characteristic of the G reat Panacea; however, it is also not equal to the arcanum m agnum . Inhalation of oxygenium accelerates biological functions, vigorously improves general health, enhances exudation; but the duration of life of those who are sub­m itted to its effect is being abridged. Biologic activity in condensed oxygen gas is v e iy soon m ade impossible, as th a t element rapidly b um s u p carbon bases, exhausting thereby vital powers of the organism.

Itcrmetie Meditation

Alchem y prescribes to its neophyte a special kind of yoga. In the begin-

netism , electricity. ITe upon these subjects and tries to experi­ence spiritual analogies in his mind and to realize the connecting links between the two aspects of reality. He probes into various strata of nature, descends to the m ineral, botanic, zoologic king­doms, achieves direct insight, and fi­nally merges into the fathomless depths of his subconscious self.

To m ake H erm etic meditation easier, teacher-adepts compiled tablets, or sheets, for use of the neophytes, con­tain ing the most im portant particulars, m ystic illusions, of those dark and often uncanny regions, through which leads the path of fu ture adepts, when w andering to reach the final perfection of the Opus M agnum .

Experiences of onetime masters had been fixed in the form of pantagrams, m ystical diagram s holding etapes and phases of the twofold way, sometimes giving w arn ing of lethal dangers loom­ing on the path. T he diagrams, con­tra ry to the texts, contain unvarnished tru th . A fter a completed preparatory tra in ing in H erm etic symbolism the reading of these tablets constitutes no difficulty for the initiate.

A very good collection of meditation tablets was published by the European Association of Rosicrucians under the title Little ABC Book for Beginners of the Sacred Art.

Signatures

T h e greatest m asters in the science of signatures w ere the Rosicrucians: Paracelsus and Jacob Boehme. This in­teresting faculty consists of imparting details on use of the law of dividing space into v irtual sectors, which carry characteristic potencies when analyzed.

In its u ltim ate essence the science of signatures is nothing else than the knowledge of a certain Hermetic Code gleaned from extraordinarily deep ob­servations of nature. By developing it to perfection, we can locate and recog­nize hidden factors of all natural ob­jects; we can establish or discover their trend of action, and understand the

idea taking shape in expression of a special form.

Atomic Fission

W henever popular physicists attack A lchem y and the Herm etic A rt, some lecturers usually defend it w ith the argum ent th a t alchemists w ere genial dream ers whose dreams w ere realized by m odem chem istry, and as to the philosopher’s stone, they state th a t th a t has been found and has reached its fu l­fillm ent in the discovery of radium .

Radium , this new m agnificent ele­m ent, would thus be identic w ith the long-desired Stone, a living proof of transm utation of the elements and a rem edy of otherw ise incurable cancer.

To laym en or superficial thinkers this m ay sound satisfactory, bu t those who have a m ore profound insight into m atters w ill no t content themselves w ith such nonsense. In possession of facts it can be m ost firm ly stated th a t science was never fu rth e r from finding the G reat A rcanum , th an in the dis­covery of radium . W e m ay even add that it has reached the opposite pole of the philosopher’s stone, for th a t which was found in rad ium was not the pana­cea, but one of the most effective de­stroyers ever know n to man.

W ith in the in tram olecular construc­tion of rad ium and u ran ium , terrible forces of devastation are dwelling. The atomic bomb has already given a small taste of w ha t are the advantages of radioactive elements in a m odern w ar —but as yet no brave m an has dared to cast light upon rad ium ’s destructive­ness in medicine. H erm etism m ust point blank refute the idea th a t radium therapy has an y real therapeutic value. W hat is called so is nothing else than diatherm al heat effect! I t is a well- known fact to physicians th a t great havoc is w rought by rad ium w hen it is kept a little longer in the vicinity of a living body. But even in case of a somewhat prolonged application, the consequences are combustion of the tis­sues, a dying off, o r a drop in the vital functions, and incurable anaem ia lead­ing to death. W e have m any examples of explorers directing scientific work of the researches becoming victims of the lethal radiations. T he discoverer, Madame Curie, herself died of radium anaemia in the prim e of her life.

Radium em anation is of restrictive effect on organic functions, especially th a t of the endocrines, w hich are con­siderably weakened b y it. I t has been repeatedly shown th a t un d er its in ­fluence red corpuscles are weakened in their power of production; also death m ay ensue as a resu lt of pernicious anaem ia. T he little therapeutic value that radium has, is the resu lt of its de­structiveness. Radium, for the tim e be­ing, can stop the ex traordinary rank ­ness of v iru lent cancerous tissues, and bring thereby tem porary relief from complaints. On th e other hand, of course— and to be regretted— is the price to pay in lessened function and dam age of o ther organs of vital im por­tance. T he regenerative capacity of the tissues is m inim ized, and the plague, afte r short interception, attacks anew w ith threefold power a m uch debilitated organism.

Radium , just as all phosphorbarium sulphate compounds, is an aggregate of atoms in the state of decomposition, w here a trem endous disintegration of dynam ic energies is going on. To make such an elem ent the base of healing processes is a very im practical thing.

O ur H erm etic M agisterium , the G reat Elixir, is not a bearer of devasta­tion and disintegration bu t the sup­porter and principle of everlasting life, and as such cannot be identic w ith radium .

Coeval science experim enting w ith atomic energy is young as yet. The methods by w hich it strives to release energy are prim itive. F rom am ong the m aterials adaptable for this purpose it knows only u ran ium , plutonium , nep­tun ium , and a few secret compounds w hich have not been published. But atomic power is no t confined to specific m aterials. W ith in several decades, sci­ence w ill lay hold also of th a t secret w hich covers unlim ited release and di­rection of chemical energy in general. According to tradition, this secret was universally known in A tlantis, as elec­tric ity is known in our days. I f th a t point is reached again, then only one step separates h um an ity from the an ­cient m ystery, the essence of w hich is the regulation of atomic power by sheer force of hum an will.

W hen m an is able to control atomic power through his m ind, the golden age

©ytrxru-j

of A tlantis will re tu rn , and our suc­cessors w ill get a second chance to de­cide w hether they w an t to exterm inate their countries, together w ith their civilization, or sublim ate powers into spiritual blessings for a happier gen­eration.

According to H erm etic tradition, it has come to pass more th an once th a t high cultures disappeared in conse­quence of the knowledge of this secret. T he history' of E arth records two such cataclysms, and sim ilar occurrences are alleged to have taken place on the sur­face of other planets.

In o u r closer vicinity, cosmic memo­ries of the explosion and dispersion of a giant p lanet are reported by the chronicle of the bursts of light which speak forth to science. F a r aw ay, be­tween Jup iter and M ars, w here h u n ­dreds of small planetoids revolve around the Sun, a m ighty heavenly body once ran on his w ay just as other m em bers of our system. I t is said that the inhabitants of this p lanet destroyed their home in a gigantic atomic war, led by dint of m agically directed atomic weapons.

A t the end of the past century , amid the tu rbu len t activities of shaping the new age science, an A m erican physicist, the pioneer of untrodden paths, came upon the clue of a great esoteric law. This law regulates the form ation of m atter, and by its knowledge one can annihilate physical compounds, or re ­arrange synthetic units in to new bonds. O ur m an, nam ed Keely, followed a con­tra ry direction to th a t of Thom son and y et he arrived a t a sim ilar result. The electron theory published by him was quickly forgotten. H is inventions were regarded fantastic and, according to contem porary conceptions, impossible, bu t now we know th a t Keely was right.

One of Keely’s greatest discoveries alludes to occult laws in high physics. In his theory any substance can be dis­solved if we h it the inheren t key sound

of its compound and intensify the etheric vibration. As is known from the law s of acoustics, every object has a special keynote. If we can fix this, then w ith the help of a specially con­structed instrum ent w e can also repro­duce it; and through a mechanical in- tensivator built into the apparatus its frequenc}' can be raised to a m any thousandfold of the original power. In ­tensifying happens a t tne simultaneous sounding of the h igher octaves, while synchronistically striking the keynote. A n object tuned in this w ay, and con­nected w ith the wires of the apparatus, breaks up into atoms. T he application of w ires indicates th a t Keely first con­verted sound into kilow attenergy and then intensified it. Dissolution w ith his m achine was not explosionlike as with the atomic bomb. I t had the character of incineration; the substance on con­tact crum bled to dust.

Keely dem onstrated in several ex­perim ents the working of his inten- sivator. H e a t first used gold and plati­n u m w ires; later, an elastic string was sufficient to connect experim ental ob­jects w ith the m achine, and these al­ways tu rned to dust after the switch­ing on of the current.

Keely strived to disperse the elec- trontriads. According to his theory, the nona of an y keynote is th a t agent w hich w hen intensified effectuates de­composition. This discovery is of spe­cial im port for the H ennetist, because it confirms certain religious and mystic traditions, w hich explain the creation of the W orld w ith the appearance of a M agic Sound or Logos on the daw n of our visible Cosmos. Sound, tone or voice, all vibrations synonymous of the Creative M ind, th a t mysterious m antra of the Logos, could condense dissipated electrons into dynam ic systems. Sound can become a M agic Spell w hich com­pels microcosmic units to aggregate or to become one w ith macrocosmic h ier­archies.

T h eRosicrucianD igestD ecem ber1947

HAVE YOU HAD PSYCHOLOGY TRAINING?W e wish to contact members who have had tra in ing in psychology. If you hold an

academic degree from a recognized college or university, and if your maior or m inor (subject was psychology, will you please communicate with the Supreme Secretary? Please do not w rite unless you have the above qualifications.

The Unknown PhilosopherL O U IS C L A U D E D E S A IN T 'M A R T IN

By S t a n i s l a w a n d Z o f j a G o s z c z y n s k i , F.R .C .

Officers, G rand Lodge of the A .M .O .R .C . of Poland

P A R T I

t h e great fam ily of nations, notw ithstanding the differences of race, n a t i o n a l i t y , and lan ­guage, there is a ten ­dency for s p i r i t u a l l y aw akened m en to gravi­ta te to each other; the m en of kindred souls

who seek the plenitude of th e ir h u m an ­ity and who, unable to a tta in it solely on the physical plane, pursue it in the higher regions w here their ardent yearn ing leads them to the very sanc­tu ary of the L iving God. Those w ay ­farers recognize each other by signs visible and invisible, and discover the degree of development and reb irth in

the spirit as real and definitely achieved. In cases of special spiritual nearness the link between them be­comes so close th a t even so-called death ceases to be an im pedim ent.

N ot alw ays does a spiritually united fam ily exist in the flesh a t one tim e bu t each of the m em bers discovers sooner or la te r its traces, and benefits by the spiritual hoardings of prede­cessors. Each one on the w ay to self- development tends to the knowledge of his own self, endeavors to unveil the transcendental, eternal picture con­cealed in him , to unravel the text of G od-thought deposed in him and a tta in its fullest and purest m anifestation.

Llere can be ap tly quoted the words of the Gospel: “Seek, and you shall find; knock, and it shall be opened to you.” W hoever arden tly desires, per- severingly seeks and yearns to reach the D ivine Ideal w ith the whole strength of his soul is sure to find support.

Indeed, the courageous conquer the Kingdom of H eaven by subduing the opposition of the low er instincts of n a ­tu re , by scorning an y compromise and tending ever h igher toward the King­dom of Light and L iberty. Louis Claude de Saint-M artin was such a kn igh t bent on the quest of light. He has been acknowledged as one of the greatest m ystics of France, bu t the work of his life is no t solely in the books he wrote. H is whole existence was de­voted to the idea of a great renascence of m ankind, and he aw akened a pro­found echo not only in F rance bu t also in the W est and East of Europe. W e find traces of this influence in the creative works of our prophetic poets, m arkedly in A dam Mickiewicz.

T h eRosicrucianD igestD ecem ber1947

To be able to understand Saint- M artin one m ust go deep into his work;

eruse his wide correspondence, study is biography (published b y Papus,

M atter, Franck, and others) presented by m any authors and critics, often par­tia lly and wrongly.

A keen observer should have no dif­ficulty in discovering the real Saint- M artin , a picture not b lurred by super­fluous and erroneous suggestions.

His real self passed through various phases of development; a disciple and adept of the esoteric science of M ar­tinez Pasquales, who was a sociologist, a theurgist, and a m ystic, we see the rungs of the ladder he m ounted, manced b y the very title of his suc­cessive books: The M an of Desire, The N ew M an, The M inistry of the Man- Spirit.

T he principal traits of S ain t-M artin’s character were m anly energy, vigorous activity, and also a w om anly, fine sen­sitiveness and inborn refinem ent His undaunted and unw avering attitude w hen he stood up in defence of pro­fessed ideals, v irtually supported by his mode of life, often m ade h im seem hard , even tow ard friends, bu t he was the first to suffer. A tenderness spring­ing from the h ea rt would strive to allay the pain he could not help in ­flicting on others.

T he m ysticism of Saint-M artin was not abstract and separated from life. He endeavored to penetrate the very depth of the Godhead and w ith the search­lights of knowledge illum inate all the aspects of life. H e had discovered the secret of happiness on earth , perfect balance between law and duty , h a r ­m ony of professed ideals w ith every­day life. He considered th a t the co­existence of various people should be based on fra tern ity , leading tow ard the spiritual equality of all and to the free­dom w hich is the n a tu ra l outcome of the principles of brotherhood.

T he doctrine of Saint-M artin is clear and simple. Its tru th can be easily per­ceived by an y m an of good will, because the F rench m ystic had first gained the knowledge of divine laws and fashioned his doctrine accordingly. T hrough his works he desired to diffuse the light of knowledge im parted to h im by revela­tion, and yet a dread of possible abuse

on the p a r t of people, unprepared or persistently of bad-wili, induced him to use the esoteric veil of symbols, when approaching tru ths destined for the initiated. T he work of his life m ade his nam e im m ortal, not only in his own country bu t throughout the world, since the ray , started from the source of un i­versal light, shines irresistibly for the whole of m ankind.

Early Years

Saint-M artin was bom in Amboise, Jan u a ry 18, 1743. V eiy little is known about his childhood. H is m other died soon and this loss m ust have had a deep influence on the m olding of his person­ality. Thence his excessive sensitive­ness, the outpouring of feeling in quest of response, and the sweetness of his refinem ent. Between h im and his father th ere was lack of understanding and even in the early years of Saint-M ar- tin ’s activity clashes became unavoid­able. N ot m uch is known concerning his brothers, bu t i t also seems th a t no harm ony existed in this relation. Sor­row stung the heart of Saint-M artin in early childhood but his reaction showed m ore strength th an weakness.

In the background of a not-too-happy childhood, there arose in the child’s soul yearnings for a h igher life; short­age of love in his fam ily circle incited h im to seek the love of God. T he let­ters of Saint-M artin tell us how con­scientiously he tried to fulfill his duty tow ard his father, even a t the cost of great sacrifice, thereby im peding the plans he had m ade for his future. A fter he had finished school, his father w anted h im to study law ; Saint-M artin was obedient to this wish. N everthe­less, he was soon convinced of the im ­possibility of continuing in this direc­tion. T he intricacies of law, its rela­tivity , w en t against the grain of his character. H e was looking for another sort of law. In this period of his life, he could not see his w ay clearly, con­scious will power was still missing— thence his second mistake: m ilitary service. This also did not last long, bu t in this station of life something began to crystallize in the in terior of his being— a door seemed to open on the enchanted garden in w hich he was to begin his mission. H e became ac­quainted w ith M onsieur de Grainville,

an officer like himself, and w ith De Balzac, both disciples of M artinez Pas- quales. G radually their relations grew closer. Saint-M artin was received into the in n er circle of M artinez Pasquales; he became initiated and became to M ar­tinez Pasquales a chosen pupil and secretary.

Saint-M artin left the arm y and de­voted him self entirely to his work. The idea of the Reintegration of M ankind advanced by M artinez Pasquales ap ­pealed to him strongly. L oyally and w ith great fervor, Saint-M artin began to execute all the orders of his M aster, studying his theory, subm itting to recommended and theurgic practices.

Significant Influences

The tu rn ing point in the life of Saint- M artin cam e w hen he m et the “U n ­known Agent” (L ’A gent Inconnu). This was a being who belonged to the higher spiritual planes, pu t his stamp on the lodge a t Lyons, and especially inspired Saint-M artin. Now the indi­viduality of Saint-M artin began to crys­tallize, m aking him m ore and m ore interested in regard to the collective work in the lodges and to new personal contacts as, for exam ple, w ith the M es­m eric Society, and the num erous occult­ists of the time— English, Ita lian , Pol­ish, and Russian.

Friendships w ith women played an im portant p a rt in the life of Saint- M artin ; their tone was lively and en ­thusiastic, and seemed to flow from a need of spiritual com m union w ith the pole of eternal womanhood. However, Saint-M artin used to say th a t he was m ade solely for spiritual life; he never m arried.

His biographers enum erate a list of prom inent women of the time. The Duchess of Bourbon, M adam e de Bry, M adam e de Saint-Dicher, M adam e de Polomieu, M adam e de Brissac, and others. A significant role in the life of Saint-M artin was played by M adam e de Boecklin (thanks to h e r spirituality and her great intelligence). She in ­spired him to read the works of Jacob Boehme. The preceding years of his life w ere only a preparation, for now his soul opened like a flower. T he light of spiritual knowledge stream ed from the works of Boehme into the prepared interior of Saint-M artin’s being and

gave an unw anted glam our to his m is­sion. H e felt a new plenitude of real­ization, a freedom from the fettering influence of the exterior world, hence­forward only a field of action, a scope of fru itfu l service. T he great French Revolution left him unshaken. As an initiate of high degree, he could easily unravel the m eaning of tremendous events but, though compassionate for the mass of suffering showered on France, he never tried to avert the deci­sions of destiny as did other initiates, according to Cazotte, a m an of high m oral w orth and a mystic, w ith whom he was in close relations. W hen death overshadowed Paris, snatching a t high­born victims, Saint-M artin felt safe in this city, while he gave help to the needy w ithout fear for his own life w hich he had entrusted to God. W hen forced to leave for Amboise he remained there to the end of his days, correcting and completing his work. Pie died on October 13, 1803. T he pupils of Saint- M artin state th a t the last m om ents of his life were ecstatic. L ight surrounded and transfigured him. H e already had lived on another plane, and proved that the death of a m ystic and initia te is free from the dread of the unknown. For a liberated soul, death is a shaking off of the lim itations of m atter, a re ­tu rn from exile, a reunion w ith the Celestial Father.

The Mission

W e propose now, afte r having pe­rused available documents, to present more exactly the phases of the develop­m ent of Saint-M artin. H is soul sought to m anifest itself in exterior life in a w ay corresponding to his yearnings and vague desires. H is m eeting w ith De G rainville and De Balzac brought a change in his whole life. H e seemed to receive a paten t directive as to the fu tu re trend of his life. From his early youth he was always ready for an eager subjection to the in terior im pera­tive. N ever did his exterior n atu re give opposition. I t seemed to be a foresight of his own mission w hich exacted a holocaustal renouncem ent of his lower natu re , a compromise in the service of tru th , modesty and hum ility.

M artinez Pasquales was the first teacher of Saint-M artin. T he chief

(Continued on Page 423)

T h eRosicrucianD igestD ecem ber1947

The “ World-Master” BugabooB y t h e G r a n d S e c r e t a r y

(From T h e Am erican Rosae Crucis— October 1916)

So m u c h is being said and

w ritten these days about different “W orld M as­ters” who are coming here from the East and South, to reform or re ­vise the th inking of the Occident, th a t one will find relief in the Rosi­

crucian statem ent: “W e have no W orld M aster coming!”

Various occult, esoteric, or fanatic organizations in A m erica have claimed, from tim e to time, th a t in a fa r distant country a child prodigy or a superm an are aw aiting the tim e w hen th ey will be called here b y their respective organ­izations to go am ong the people and preach.

In some cases the “W orld M aster” is claimed to be a reincarnation of the m an Jesus, or “T he M essiah,” or the Christ. In other cases he is a m ystic w ho has lived continually on the earth fo r thousands of years and has discov­ered the principle, law , or secret of liv­ing forever.

In nearly all cases m oney is con­stan tly solicited for the support and eventual transportation of the “W orld M aster” to the m uch reform -burdened America.

W hy?Does A m erica need a W orld M aster,

a superm an, a m ystic god, an avatar of the Orient, to lead i t to an un d er­standing of goodness, love, justice, peace, and power?

C annot real, ordinary, practical, good hum an beings of A m erican fealty and A m erican patriotism show to us m ortals the w ay to Light? Or are we ever to be considered as hero-worship- pers, carry ing in our pockets m iniature portraits of a child or a m ystic who is coming someday to lift us out of the bonds of slavery to the freedom of Love and Happiness?

A nd— are not the n a tu ra l laws of God, the inspiration of God, and the dictates of God sufficient for us any longer? M ust Jesus be reborn for our salvation? Did not the once present- on-earth Jesus give us all the most prac­tical, helpful, and simple laws th a t we require for atta in ing physical and spiritual perfection so th a t the Kingdom of H eaven m ight be attained?

Rosicrucianism teaches— and demon­strates— th a t God has already revealed unto m en the m an n er in w hich all m ankind m ay a tta in perfection. It dem onstrates in a practical w ay th a t no one m an can accomplish a reform ation of the world, bu t th a t by cooperation through unity , w ithout superior per­sonalities, and w ith equal hum ility, all m ay bring about th a t w hich no self- styled “W orld-M aster” can accomplish.

Rosicrucians have no W orld Master. Each group of workers in a Lodge has a m aster who is their m aster servant— not one who is superior to them , but equal w ith them . Each nation, each section of a nation, has its G rand M as­ter, who is the greater servant. Each

Jurisdiction has its Im perator, who is the greatest servant of all because he serves the greatest num ber and is the most hum ble. Our most beloved M as­te r is our suprem e executive in M em ­phis, Egypt, and he holds th a t position not because of an y superior knowledge or power, bu t because he has dem on­strated his ability and willingness to sacrifice his whole life to an almost in ­conspicuous bu t a m ighty service to hundreds of thousands of hum an beings in all parts of the world. A nd while we all would like to see the dear old El M oria Ra of M em phis and thank

V V

him for his service as a brother, he will never come to this country as a W orld M aster to reform us or to dem and hom ­age, honor, tribute, or ceremony. By invitation he m ay come sometime as a brother calling upon his beloved brothers and sisters, bu t his visit will not be preceded by contributions and assessments or arrangem ents like unto the preparations for a king or dem i­god— th a t is no t Rosicrucianism, w hat­ever else it m ay be. W e are no t given to the worship or glorification of hum an personalities, but of God, now and for- evermore.

V

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

l e s s e d Christmas is n ea r again. F or a few days just before Decem­ber 25 an aura of peace and good w ill does seem to settle over the world. T he harsh voices and hate of unending conflict are stilled m om entarily , and m en wonderingly contemplate their latent brotherhood.

T he effective re tu rn of Christ w ill be w hen this spirit of Christ­m as reigns perm anently among men. Jesus need not and probably w ill no t re tu rn as an historical person, but the infusion of Christ Consciousness into the hearts and m inds of thousands of ready

persons throughout the world will signalize the N ew Dispensation, the m illenium of peace.

A h, th a t peace m ight come through o u r fervent desire for it! T he rude fact is th a t the m ajority of m en still do not effectively live and th ink in term s of peace. If present policies continue betw een nations, and perm anen t peace is not established w ith in the nex t five years, there is due to follow an immense catastrophe, and then the hope of some kind of enduring peace for the hapless survivors.

D rastic a perspective as this m ay be, it holds no te rro r for the m ystical con­sciousness. W e are try in g each day to live in tru th and in peace. W e are try in g to am eliorate, in our sm all and hum ble ways, the fearful K arm a w hich m an is creating through his ignorance and blind selfishness.

For an additional Christmas thought of hope, let us cherish the wisdom of the statem ent of Socrates th a t, “no evil can befall the good m an, either in this world or the next.” Christmas points up the goodness and love in m ankind, the final and deathless reality of these divine attributes.

T h e spirit of hatred, w ar, and covetousness is fleeting and im perm anent as the sands of time. T he spirit of Christmas abides in the consciousness of God, and is as eternal as Infin ite M ind itself, w hich is the All, th a t alone tru ly is.

V V V

One should be neither elated nor grieved over the present. T he present is so fleeting th a t the causes of either sen tim ent are past w hen their effects are realized. Therefore, just say of w hat you experience, ‘I t is well.’— V alidivar.

Is There a Shangri-La in Tibet?

c c o k d i n g to H ilton’s book The Lost Horizon, the hero, M r. Conway, and his c o m p a n i o n s were somewhere in A fghan­istan. Obviously, thes u p p o s e d tow n from w h i c h t h e y s t a r t e d ,Baskul, is a veiled name.

The au thor could not afford to pin down any definite city as he would have become involved in political diffi­culties. From this city in A fghanistan, across the T ibetan m ountains, throughthe famous K hyber Pass, dow n toPeshaw ar in India was only a short a irp lane hop, and the book plain ly states th a t this Peshaw ar was the des­tination of Conway’s group. However, the airplane, instead of carry ing them southeast, carried them southwest, over the Tibetan m ountains into a range of m ountains in T ibet know n as the K un­lun M ountains. H ilton spells this nam e Kuen-Lun M ountains. A t the bottom of page 61 and the top of page 62, H ilton p lain ly d e s c r i b e s these mountain ranges. These m ountain ranges are not purely m atters of im agination, n o r are they fiction. T hey can be found on any atlas or even any small globe m ap of the world. Geologists readily adm it th a t as fa r as they know they are u n in ­habited and largely unexplored, and

th a t they contain some of the highest peaks in the world. In fact, H ilton con­tinuously speaks of the great m oun­ta in of this range called Kctrakal which is 28,000 feet high. This Karakal is p la in ly visible to the people in the val­ley of Shangri-La. “La,” of course, is the T ibetan word for “mountain pass” and “Shangri” is the idealized name given to the valley position by the old Lama.

Nicholas Roerich in his m any books such as A um , Altai Himalaya, and so forth , specifically mentions th a t there are great Masters in the unnamed, un ­know n positions of Tibet. T he Rosi­crucian M anual speaks of the M asters being in some high far-off position of T ibet and gives the nam e of the place w here the M aster K. H . lived, but, of course, you cannot locate this nam e on an y m ap or atlas.

W e can surm ise th a t there is a place comparable and perhaps even greater th an Shangri-La, somewhere in the vast uninhabited positions of T ibet and, since the K unlun M ountains are little know n to us today, we m ay as­sume th a t such a place m ay exist among those m ountains. Recent and frequent m ilitary flights “over the hum p,” or the m ountains of T ibet, have not revealed to the crews an y strange or large cities or structures, however.

T h eRosicrucianD igestD ecem ber1947

THIRD DEGREE TEMPLE INITIATIONT he T hird Degree Initiation w ill be given at 3:15 p.m. Sunday, January 4, 1948,

a t the Oakland Lodge, Room 406, 610 16th Street. Those wishing to take this initiation please register w ith the Secretary of the Lodge. T he Initiation fee is a one-dollar contribution to the General Fund.

UNKNOW N PHILOSOPHER(Continued from Page 419)

idea of his doctrine of the reintegration of m an— th a t is, m an ’s re tu rn to th a t p rim ary state before his plunge into the m aterial world of phenom ena— swept Saint-M artin. Overcome by the greatness of tru th and beauty, he w ill­ingly devoted him self to all necessary studies and required practices. In the school of M artinez a t Lyons the w ay toward Illum inism led through prac­tices of ceremonial magic. T he last goal was the union w ith God. M artinez Pasquales founded a convent in Lyons under th e nam e of Elus Cohens. I t was a tim e w hen great in terest was awakened by esoteric problems, by so- called magic. U nder the guidance of Villermoz, whom Saint-M artin cam e to know, the Lyons Lodge expanded.

The doctrine of M artinez magic and theurgy seemed m ost appropriate to Villermoz. I t was his mission to spread Illum inism in France. H e appreciated team work. Common pursuits a t first drew those two em inent pupils of M ar­tinez together, bu t there soon appeared their differences of character and psy­chic organization. T hey parted on the question of methods leading to the u lti­m ate goal. Villermoz chose the m ental w ay w hich exacted an intellectual de­velopm ent and found its expression in ceremonial magic, whereas Saint-M ar­tin chose the w ay of the heart and found his expression in pu re theurgy. H e found magic undesirable because it magnified individual w ill power, w hich often led to pride, im perceptibly pene­trated in to the interior, and caused, if not a fall, a stum bling on the w ay to renascence. On the contrary theurgy as recognized by Saint-M artin devel­oped ever-deeper hum ility , because of the tightening of the bond w ith God through p rayer and im ploration. H u ­m ility and sim plicity, these two domi­n an t traits of Saint-M artin’s character, m ade h im shun the pom p and resplen­dent form affected by the lodges. He was looking for a direct and simple ex­pression of the experiences of the soul. H e w anted above all to see and demon­strate the precious essence left by the intercourse w ith the U pper Powers.

A n im portan t landm ark of Saint- M artin ’s development, as m entioned

previously, was his contact w ith the so- called U nknow n A gent, whose com­m unicated teaching m ade a profound impression on him . I t was a t this tim e th a t he wrote his first book: On Error and Truth. E ver try in g in all his aims to be as near t ru th as possible, he signed this book w ith the nam e “T he U n­know n Philosopher.” This inspired work, because of its unusual tenor, started m uch discussion, especially in the circles of the Illum inati. Its thesis was th a t through the knowledge of his own n a tu re m an can a tta in the know l­edge of his Creator and of all creation, and also of the fundam ental laws of the U niverse found reflected in the law m ade by m an. In this light was shown the im portance of free will, th is funda­m ental aptitude of m an, w hich w hen ill-used, leads to the fall of m an, and w hen used for the good leads to the en ­franchisem ent and resurrection in the spirit. T he U nknow n A gent was active in the Lyons Lodge and copies were m ade of his teachings. Saint-M artin eagerly assimilated these teachings and as tim e passed and he himself received revelation he desired to share it w ith the m em bers of the Lyons Lodge. Dazzled and exhilarated b y the light of his own knowledge, he expected the same reaction on the p art of his breth ­ren . H ow great and painful was his disappointm ent w hen he m et w ith a cold and suspicious reception on the p a r t of the assembly. This experience proved trem endous because he realized the dread responsibility of unveiling lofty tru ths to the unprepared. I t was a blow w hich through him reached the G reat M ediator and was all the m ore painful. A fter this, Saint-M artin de­veloped a great reserve, a fear of di­vulging h igher knowledge. H ere we find the explanation of a certain ob­scurity veiling the light contained in his work. H e apparently adopted the Pythagorean m axim : “M an has only one m outh and two ears.”

T h e exterior life of our U nknow n Philosopher was a living web on which the thread of his in terior life embroid­ered the design, and for its perfection he knew how to use an y happening, fortunate or unfortunate , always find­ing therein a concealed instruction. Saint-M artin discovered the great w orth of silence, a condition absolutely

T h eRosicrucianD igestD ecem ber1947

necessary to assure inspiration. W as not silence a m antle protecting the invisible world from profanation? Nevertheless the school of silence was hard for a m ystic of his tem peram ent, whose soul desired above all to th row light in to the dusk of ignorance.

A d ry dogma could only impede the creative to rren t of his in terior life— silence could not fence his activity, but it served him to weigh spiritual gold before abandoning it to his pupil.

N ext in tu rn was Saint-M artin’s book Tableau Naturel (N a tu ra l P icture). H ere the au tho r treats of th e relation between God, m an, and nature. M an was deprived of his h igher aptitudes and m eans, by reason of his plunge in m atte r so deeply th a t h e lost the con­science of his p rim ary natu re , existent prior to his fall, w hich was a reflection of the im age of God. Thus was m an subjected to the law s reigning in the physical world. Through his fall, m an stepped out of the fram e of his own rights and ceased to be a link between God and N ature. M an possesses higher psychic aptitudes w hich can subject the senses and the forces of natu re , if he becomes independent of the en ­croachm ent of the senses, w ithout fore­going the possibility of m aking them serve h im to enlarge the scope of his knowledge. M an as a ru le possesses the faculty of perceiving law , order, un ity , wisdom, justice, and power of a h igher grade. By subjecting him self to the w orking of his own will, he can re ­tu rn to the fount of knowledge still existing in him ; he can restore the u n ity w hich was the beginning of all. T he renascence of m an was m ade pos­sible by the sacrifice of the Savior, and

now any m an can take part in the work of restoration of the old order and re tu rn to the old laws w hich are a t the service of every creature.

Saint-M artin was an arden t foe of the philosophy of atheism and m aterial­ism then rife in the whole of Europe. In this period one can see the full indi­vidual richness of the U nknow n Phil­osopher. H e unites the cognizance gained from the invisible world w ith the knowledge of m ind, and both things combined give the fullness of his teach­ings w hich deal w ith all the problems touching the conditions of the develop­m ent of individuals, societies, and n a ­tions. This was the tim e of his u n tir ­ing activity, of his num erous contacts in his own country and abroad. He found tim e for a large correspondence and shared w ith others the fru it of his knowledge. T he influence of Saint- M artin and the diffusion of his teach­ings in France, England and Russia date from the y ea r 1785. This is shown by his letters and the work of Lon- ginow: Nowikow and the Moscow Mar- tinists.

W hen in London he m et Law, the m ystic, and also M. Belz, the famous clairvoyant. This m eeting proved very im portant. H e became a friend of Zinovoew and of P rince Galitzin, who introduced M artinism in to Russia. If M artin ism was criticized and perse­cuted, it was only the resu lt of igno­rance as to the essence and the aims of this doctrine, and also the result of the h um an faults of sundry M artinists— weak and incom plete natures, unequal to the high m oral stand demanded by the teachings of Saint-M artin.

(T o be concluded in the next issue)

DIGNIFY YOUR MAIL

W e suggest the beautiful Rosicrucian seals for your Christmas packages and letters. T hey are printed in red and gold and bear the nam e and symbol of the Rosicrucian Order. T hey w ill not only enhance the appearance of your packages and letters, but, in a dignified m anner, draw the attention of m any persons to the organization. Do yourself and A. M . 0 . R. C. a service. Order a package of 100 for 60 cents. Send order and rem ittance to Rosi­crucian Supply Bureau, San Jose, California.

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian fraternity . I t is the focal point of Cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside w hen m any thousands of minds are attuned w ith the Cathedral of the Soul, and others attuning with the Cathedral at the time will receive the benefits of the vibrations. Those who are not members of the organization m ay share in the unusual benefits as well as those who are members. The book called “Liber 777” describes th e periods for various contacts w ith the Cathedral. Copies will be sent to persons who are not members if they address the ir requests for this book to F riar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage stamps. (Please state w hether m em ber or not— this is im portant.)

T H E W E I G H T O F P R E JU D IC E

Pr e j u d i c e i s an opinion

w hich is frequently de­veloped to the point of carrying the w eight of a conviction. W hile p re ju ­dice i s usually held by an individual in the name of reason, it actu-

____________ally is not based uponreason. T he person who indicates p re ju ­dice is one who has form ulated an opinion about a subject, person, or thing, and has decided th a t only in his belief can the correct or righteous view­point be m aintained.

Oddly enough, i t is often difficult to trace the source of an opinion th a t re ­sults in prejudice. I t is so vaguely related to the individual’s past experi­ence th a t its true roots cannot be found. The life of each individual, m entally

speaking, is m ade up of fact and fancy. Facts are based upon objective proofs w hich cannot be denied in the popular sense of the word. Fancies are either pure ly im aginary ideas and beliefs or conclusions th a t have been based upon something th a t has been accepted as fact. T he elaborations upon the source of the fact m ay be en tire ly out of pro­portion to the tru th or falsity of the fundam ental principle. T h e term fact here is ra th e r loosely used. I t is againm ore or less an opinion of the indi­vidual. However, w hen once, through the w orking of his m ind, a person a r­rives a t a fixed opinion based upon w h a t he accepts as fact, the prejudice is formed.

Prejudice is a personal thing. The reason it cannot be dislodged by an ­o ther’s reasoning is because i t partakes

of a p a rt of the personality of the one who holds it. A prejudice is so fixed th a t m any persons will resist an y a t­tem pt to dislodge it w ith reason. To a certain extent, we take pride in our prejudices. W e believe th a t they are, in a sense, our private property, and w e challenge anyone to try to show us w herein our opinion is wrong.

F requently , prejudice is carried not in the nam e of the th ing w hich seems to support it, bu t in elaborations about it. For example, there are m any p re ju ­dices related to politics and religion. U sually i t is not on the basis of the fundam ental belief, principle, or ideal of a political o r religious question th a t a prejudice is formed, bu t ra th e r upon one’s personal in terpretation of some m ore or less m inor factor related to these things. A religious prejudice is m ore ap t to be based upon a m an-m ade doctrine th an upon a fundam ental re ­ligious principle. Prejudice has caused m en to fight over religious opinions and ideas w hen the very founder of the religion involved m ay have stood p ri­m arily for peace and tolerance.

I t is annoying to deal w ith a person who has built up m an y prejudices. It is annoying for the reason th a t we know by experience th a t such a person cannot be reasoned w ith , cannot be frank ly dealt w ith because in his m ind his opinion offsets all attacks or efforts to bring about a change from the out­side. M en w ith m an y prejudices little realize that each prejudice they have is a burden upon themselves. Prejudice is like a fog— one is constantly groping to see the real and the clear. As a m an becomes tired and discouraged try in g to locate an un fam iliar place in a fog, so does m an in life become discouraged and cynical in try in g to locate true values or reality in the universe as he constantly peers out through his fog of prejudice. Such a concept of fixed opinions by an individual shows th a t i t is only the one w ho is burdened by prejudices th a t is actually h u rt by them . W e m ay annoy another in deal­

ing w ith his prejudices, but our an ­noyance is m ild in comparison to the burden and confusion th a t gradually grows in the m ind of the prejudiced person, w ho necessarily m ust draw more and m ore into aloneness in order to live exclusively w ith the prejudices which cannot be shared by those who see more clearly the very things that this opinionated individual’s own m en ­tal attitude has shu t out.

W e m ust not be too objective in con­sidering the question of prejudice. W e are prone to speak of such things as if they w ere the exclusive property of someone else. A ctually, prejudice ex­ists in everybody. I t is not a m atter of presence or absence, bu t ra th er a m at­te r of degree. Each of us has certain prejudices, and if th ey cannot be re ­moved by reason, how then are we to relieve ourselves of the burden which we carry? I t is tru e th a t another’s rea­son w ill no t usually talk us out of an opinion, but this is not true in regard to our reason. If we, as individuals, take stock of our viewpoints, if we ex­am ine our own opinions th a t we carry and express, probably to the annoyance of those w ith whom we associate, we m ay be surprised, if honest in our analysis, how m an y prejudices we have.

A constant alertness to the existence of our own unfounded or biased opin­ions is the first step, and probably the hardest, in clearing our own thinking of prejudice. I t is of fa r more im por­tance, however, even if we do not feel th a t w e have the strength and power to elim inate prejudice entirely from our m inds, to be ale rt to our expressions of prejudice and keep them a t a m ini­m um . As children we w ere taught to count ten before answ ering w hen angry or aroused em otionally. If the adult population of the world would count to ten before dogm atically expressing opinions, we m ight see a brighter light tow ard the solution of both individual and social problems th an we now see on the horizon of the future.

T h eRosicrucianD igestD ecem ber1947

V V V

W e think our civilization n ea r its m eridian, bu t we are yet only a t the cock- crowing and the m orning star. In our barbarous society the influence of charac­te r is in its infancy.— Em erson, Essay on Politics.

[426 ]

Real MysticismB y D r . H . S p e n c e r L e w i s , F.R .C .

From Rosicrucian Digest, December 1933

Since thousands of readers of the Rosicrucian Digest have not read m any of the earlier articles of our late Im perator, Dr. H. Spencer Lewis, we adopted the editorial policy of publishing each month one of his outstanding articles, so tha t his thoughts would continue to reside w ithin the pages of this publication.

• is n o t m y intention to speak a t this tim e of the m any significant things th a t m ay come to the m ind during the coming holiday season, but there is one o u t s t a n d i n g thought w hich occurs to m e and w hich m ay be of

in terest to our m em bers and friends. T he coming of Christmas D ay brings keenly to our m inds the fact th a t it is the anniversary celebration of the birth of a great leader of m en, and along w ith this thought comes the in triguing picture of H is mission in life and the great work w hich He accomplished.

I t is commonly believed even by those most devout Christians th a t Jesus selected from am ong His m an y follow­ers only twelve who were to become H is Disciples and th a t to these twelve and to all who would listen and under­stand, H e revealed all of H is marvelous teachings and all of the w onderful reve­lations w hich God inspired in His heart and mind. A nd it is generally believed th a t these Disciples and those who suc­ceeded them w ent forth to all parts of the world to reveal to m ankind all of the teachings of Jesus and th a t the Christian church is still devoted to a complete and unrestricted presentation of everything th a t Jesus believed and revealed to His followers.

This is a serious m istake and the tim e is not fa r distant w hen the real facts in this regard will be m ade known.

For a long period I have been gather­ing evidence from ancient records and from very reliable sources regarding the private and secret work carried on by Jesus as a necessary phase of His D ivine mission. I feel tem pted to pu t these facts in to a book some day, as we have contemplated for a long tim e, and I m ay do so if I find there is sufficient in terest in this subject.*

T he facts discovered up to the pres­en t tim e p lain ly indicate th a t while Jesus did select tw elve Disciples to be His special representatives in a w orldly sense these twelve were selected from a larger group of specially initiated and specially concealed students of a secret school w hich H e conducted in Palestine. T he twelve thus selected for outer con­tact and for w orldly recognition were representative of the twelve classifica­tions of m ankind and of the twelve channels of activity necessary to estab­lish the outer w orldly section of His great system of Divine revelation and D ivine power. The real in n er secret body of students, however, was 120 in num ber and included women as well as m en, and even His own mother.

This group of ten times tw'elve was carefully protected from the scrutiny of the public and shielded from discovery by the Roman and Jewish authorities. T he group was organized as a secret school on the sam e lines and principles as were the other ancient secret schools

* T h e S ecre t Doctr ines o f Jesus, R osic ruc ian S u pp ly B u reau . R osic ruc ian P a rk , S an Jose, C a lif .

OyiruiTj

w hich Jesus had contacted in His early studies during His youth. In fact, there w ere other secret organizations in exist­ence in Palestine during the tim e of H is great work and He knew the great fundam ental fact th a t not all of m an ­kind w ere prepared for the great tru ths no r to he trusted w ith the m ighty se­crets w hich He was D ivinely author­ized to reveal. Jesus did not have to exclude any from His school on the basis of personal preference bu t had to select m erely those who selected them ­selves by their own sincerity and their own desire and th e ir own conscientious­ness.

This secret group m et in a secret place sometimes in Jerusalem and sometimes outside its walls, and th a t secret place had a very definite nam e and a very definite symbolical arrange­m ent. T here were certain signs by w hich the m em bers of this large group knew each other and recognized each other and certain passwords and phrases w hich they used for gaining admission in to their secret meetings and even a secret w ay for entering the buildings w here the private m eeting place was concealed. O nly one a t a tim e would en ter and then un d er observation and guardianship so th a t the spies and others who w ere trying to find the place would not observe the coming together of these 120 m en and women. These facts are all revealed in certain pages of the authorized versions of the Christian Bible and have probably been read and misunderstood b y m illions of students and Christian exponents. I t is only when they are read in connec­tion w ith o ther facts and carefully analyzed th a t the secret school con­ducted by Jesus is revealed.

In this school the great “m ysteries” of th e Christian doctrines w ere taught. T here is constant reference in the Christian Bible to the m ysteries which Jesus revealed to his Disciples and there are m an y references to the fact th a t these m ysteries constituted the real foundation of pure C hristianity. The Disciples and missionaries who w ent

T h e out into the world afte r Jesus hadRosicrucian Hosed His great work w ere careful to

preserve the secrecy of these m ysteries and to reveal them only to certain groups in different sections w here true churches were established and au thor­

ized. T he first united seer of Christian au thority know n la ter as the great Ro­m an C hurch followed out the ancient system established by Jesus and had an outer circle of worshippers and an in­n e r circle of worshippers and students of the secret mysteries. As tim e passed on, however, die in n e r circle became m ore and more exclusive and the outer circle became the real congregation of the church. T oday the outer congrega­tion represents practically all there is of the Christian institution and the m ysteries and secrets are preserved and concealed by a few who keep them for the exclusive understanding of the H ierarchy of the Christian church. This is not w ha t Jesus intended and it is a restriction of the great work that could be accomplished through an un­derstanding of the C hristian principles.

In recent years m any high and learned theologians, representing the various P ro testan t denominations, have stated in th e ir annual conclaves of C hristian leaders th a t the success of the Christian church today w ill depend upon how rap id ly and how completely it reverts to the ancient system and takes out of its m usty archives and m oldy crypts the hidden, concealed, and very im portan t m ystery teachings th a t should have been revealed through all of the past centuries.

A study of the rituals used by the earl}'- Christian secret schools and an analysis of the m ystery teachings given privately by Jesus to His w orthy stu­dents m ake fascinating reading and very instructive guidance even in these m odem times. T he Rosicrucians (AM ORC) as descendants from the Essenes, who w ere a p a r t of the Chris­tian secret school, are probably the only conservators and disseminators of most of these C hristian secrets, aided by the secret activities of one or two allied organizations such as the Knights of the T em ple in Europe and the “brethren in w hite clothing” belonging to the an­c ien t M em phis and M izraim Rites.

U ndoubtedly, m an y clergymen of various denom inations and the average devout Christian will challenge the statem ents I have m ade herewith and w ill protest against the idea th a t Jesus did not reveal to the public everything H e knew and understood and that the Christian church today does not con-

D igestD ecem ber1947

ta in in its expounding of the Bible and in its o ther special doctrines all of the true teachings of Jesus the Christ. I t is not m y in tention to take issues w ith these good people but some day w hen the facts are revealed it w ill be their privilege— and their obligation— to re ­fute the statem ents if th ey can and to prove th a t the foregoing contentions are not true.

In the m eantim e, every great student of m ysticism of any school or system continues to pay reverential hom age to Jesus as th e D ivine Son and Divine M essenger of God, bringing to m an the new est revelations from the conscious­ness of the Creator of all created things. Jesus did not in tend to establish a sec­ta rian church but to point out The W ay that leads to the true Kingdom of Heaven. T h a t a church of a lim ited sectarian natu re was la te r established deifying H im to a degree almost equal to God, if not often m ore potent than God, is no t a th ing th a t should be cred­ited to the activities of Jesus during His lifetim e, for he insisted upon m any occasions th a t he should no t even be called great and th a t none was great but God. T h a t H is teachings should be lim ited to those who were w orthy and who could com prehend was no reflec­tion upon the personal a ttitude of Jesus but a reflection of the attitude of the public in His tim e and a t the present time.

T here are great powers and great possibilities contained in the secret teachings revealed by Jesus and those who know these things plain ly under­stand w hy the C hristian church in the early centuries of the Christian era de­liberately concealed these secret teach­ings and w hy th ey are lost today to the

great m ajority of C hristian w or­shippers.

As the ages pass, however, the D i­v in ity and the m arvelous wisdom of Jesus become m ore and m ore recog­nized and glorified even though m il­lions realize th a t H is teachings have not been com pletely revealed. His m arvelous abilities through the unique pow er and au thority H e possessed are m ade sublimely adm irable by His com­passion, hum bleness, universal love, and gentleness. H e was not only the L ight of the W orld bu t the leader in m an ’s greatest cycle of evolution and unfoldm ent, and there will be no need of a second coming of the Christ, nor of the sending of another L ight Among M en, un til the m ajority of hum an be­ings in this world have reached a de­gree of com prehension of the tru ths w hich Jesus gave to us and we have m astered these and lifted ourselves u p ­w ard to a point w here we are ready for a h igher revelation. M ankind is today so fa r aw ay from th a t point and so fa r behind in th a t degree of evolu­tion th a t it would seem th a t the next coming of a messenger from God will be m illions of years hence. M an is still a t the very threshold of the cham ­ber of m ysteries revealed to us by Jesus and still an ignorant, wilful, sinful child in the scheme of spiritual unfold­m ent. But w ith all of our ignorance and sinfulness and because of our child­like n a tu re w e can still see the glory and greatness of His mission and His messages and because of this we unite in celebrating the anniversary of His b irth and in paying hom age to the spirit of universal love w hich H e revealed to m an bu t w hich m an fails to practice to the same extent th a t he adm ires it and hopes for it.

The Constitution and Statutes of the Grand Lodge

Each member should be fam iliar w ith the contents of the Constitution and Statutes

of the G rand Lodge w ith w hich he is affiliated. T he rights and privileges of mem ­

bership are clearly set forth in the Constitution, and it is prepared in a convenient

booklet form a t cost to members. Secure your copy from the Rosicrucian Supply Bureau

for the small sum of 15c, to cover the expense of preparation and postage.

T h eRosicrucianD igestD ecem ber1947

SANCTUM MUSINGS

T H E C H R IS T M A S S P IR IT

By T h o r K i i m a l e h t o , Sovereign G rand M aster

h r i s t m a s — T he Yuletide — W hat memories full of beauty and graciousness arise in the m ind at the sound of t h e s e magic words! On th a t one day all Christendom is united. Poor, indeed, is the home th a t does not have its

tree, no m atter how sm all or how mea- gerly it m ay be adorned. Forlorn is the person who has now here to go, or no one to invite to share w ith him the bounty of the festive occasion. L itera ­tu re is replete w ith th e gaiety and the delight of the Yuletide— the mistletoe for lovers, the joyous carols, the special church services, the fam ily reunions. Beautiful, indeed, is it when m en and women and children are un ited , even though only once a year, in peace, and joy, and love.

H ow glorious the personality of the M aster Jesus to w hom this day is sanc­tified! To H im the words of Isaiah can be fitly applied: “And the spirit of the Lord shall rest upon him , the spirit of wisdom and understanding, the spirit of counsel and m ight, the spirit of know l­edge and of the fear of the Lord: And shall m ake h im of quick understanding in the fear of the Lord: And he shall not judge afte r the sight of his eyes, neither reprove after the hearing of his ears: But w ith righteousness shall he

judge the poor, and reprove with equity for the meek of the earth .” (Is. 11:2-4)

A personality of extraordinary sweet­ness, beauty, and strength. A person­ality to inspire reverence and love in the hearts of all who knew Him. A personality revealing vistas of unknown spiritual heights to m ankind struggling for the light. H e is the foremost of the great A vatars of the W estern races.

How pitiful is the tale of the cross. To quote Isaiah: “H e was oppressed, and He was afflicted; yet He opened not His m outh: H e was brought as a lam b to the slaughter, and as a sheep before h er shearers is dumb, so He openeth not His m outh. He was taken from prison and from judgment: and who shall declare his generation? for H e was cut off out of the land of the living: for the transgression of my people was H e stricken.” (Is. 53:7-8)

M ankind has ever rejected its saviors. Socrates drinking the hemlock, Jesus on the Cross, Joan of Arc bound to the stake— the roll call of the martyrs has not yet been completed. Emerson said th a t the hum blest m an thinking of God can become God. So, indeed, the hum­blest, centering his life on Jesus, can grow into His likeness spiritually. To use the words of M arie Corelli, He is “T h e M aster Christian.”

H ave we done our duty when we in the expected and conventional manner

have rhapsodized on the sanctity of this festive occasion and on the divinity of the m an whose b irth we commemorate? Should we not search our hearts and see w hether the seeds of H is teachings are planted therein?

Let us ignore for the present the re ­search of scholarship in regard to the historicity of events and the source of each “saying” attributed to H im . The Jesus th a t has captured the hearts of m en is the Jesus of the Gospels. W h a t signifi­cant spiritual concep­tions have become as- s o c i a t e d w ith His nam e? W hich of these s h o u l d we accept?W hich of these should we reject?

First of all, we m ust reject the idea of sal­vation from without, the concept of vicari­ous a t o n e m e n t , of blood atonem ent. Jesus died for us only in this respect th a t Fie showed the w ay to five. M y conviction is th a t a m an ’s salvation lies within himself.Let a m an analyze his character and his life remorselessly; let a m an strengthen his w ill to o v e r c o m e weakness and vice; let a m an do his natu ra l duties faithfully , and he needs no salvation from without. A sin­cere m an guides his conduct as fa r as he can according to the law of love; he learns from the consequences of his actions and his mistakes, and holds him self m orally re ­sponsible for his acts. H e never takes refuge in m ere legality. H is actions spring from his heart, and his heart is prompted by love.

There is no such th ing as vicarious atonement. A lthough we are in duty bound to help one another, and we try to m itigate the effects of errors and ig­norance, and aim to bind up the wounds, strengthen the w eary, and

soothe the brokenhearted, each one of us still is responsible for every thought, word, and deed, and m ust bear the con­sequences. This is the law. I t is the badge of our divinity.

The second point for us to bear in m ind is th a t Jesus did not incarnate in order to give m ankind another God to worship. W hen a great A vatar appears among m en, his aim is to point the w ay to the G reater Light, to dem onstrate

w hat w e can accom­plish in the course of tim e through patient e n d e a v o r and u n ­swerving f a i t h , to prove the tru th of the teachings through his own developed person­ality and emancipated but controlled life. Fie reveals to us the free­dom to be a t t a i n e d through soul-personal- ity development ac­cording to D i v i n e Law. But m ankind, b e i n g i m p a t i e n t , q u i c k ly discouraged and easily led astray, finds it easier to wor­ship than to emulate. As the years pass, we have the astounding spectacle of a teacher being transform ed in ­to a pagan god. The rites of Tam m uz of Babylon and Osiris of E gypt are transferred to H im . The festivities of the Sun-god, of the w in ter solstice, are as- s o c i a t e d w ith His birthday. T he holly, the m i s t l e t o e , the Christmas tree, Santa Claus— are all incor­

porated from pagan rituals. N ot only has the most hum an of m en suffered a pagan m e t a m o r p h o s i s , but His teachings have been twisted to sanc­tion the brutal ethics of m artial and predatory states. T he nam e of the P rince of Peace has been used to pre­cipitate as m an y battles as that of the nam e of Mars, the so-called god of w ar. The teachings of H im who chided the legalists of H is day w ith Flis re ­

B y E r w in W . E . W ate r m e yer , M .A ., F .B .C .

D ir ec tor , AM OBC T echn ica l D e p t .

• R a d a r h a s fo u n d s t i l l a n o t h e r f ie ld o f a p p l ic a t io n : D r . A . C. B . L o v e ll o f M a n c h e s te r U n iv e r s i t y in E n g ­la n d h a s u s e d r a d a r w a v e s t o d i s ­c o v er t h e e x is te n c e o f m e te o r s h o w e r s d u r i n g t h e d a y t im e , w h e n th e y w o u ld o r d in a r i l y b e u n d e ­te c ta b l e , d u e to th e b r i l l i a n t l ig h t o f t h e s u n .

• A c c o r d in g to D r . L . S. M o rv a y o f N e w a rk . N e w J e r s e y , t h e p a in r e s u l t i n g f r o m a to o th e x t r a c t i o n m a y b e g r e a t l y l e s s e n e d o r ev en p re v e n te d b y p r o p e r d ie t b e fo re a n d a f t e r th e o p e ra t io n . S u c h a d ie t s h o u ld b e h ig h l y a lk a l in e ; it s h o u ld c o m m e n c e a p p r o x im a te ly 24 h o u r s b e fo re th e e x t r a c t io n a n d c o n t in u e f o r tw o d a y s t h e r e ­a f te r .

• D r . O. S t r u v e , d i r e c t o r o f b o th Y e rk e s O b s e r v a to r y a n d M cD o n ­a ld O b s e rv a to r y , h a s d is c o v e re d t h a t t h e s t a r n a m e d A n ta r e s — w h ic h is p a r t o f t h e c o n s te l l a t io n o f S c o rp io a n d w h ic h c o n s i s t s o f tw o e n o r m o u s s t a r s : o n e o f r e d c o lo r o v e r 400 t im e s a s l a r g e a s th e s u n ; t h e o th e r , a s m a l le r s t a r o f b lu e co lo r— is a c tu a l ly lo c a ted a t t h e c e n t e r o f a h u g e c lo u d o f i r o n d u s t , a c lo u d te n t im e s a s l a r g e a s th e d i a m e te r o f o u r s o l a r s y s te m .

proving, “T he Sabbath was m ade for m an , not m an for the Sabbath,” have become petrified and devitalized in equally elaborate and ham pering cere­monials.

Throughout the ages m an has taken the easiest w ay, the path of least resist­ance. M an has taken refuge in form, convention, cerem ony, and ritua l, be­cause the m ore difficult task is to purify the heart, to strengthen the will, to live the life of love and sacrifice. T h e words of Isaiah have applied to every generation of m an: “Y our new moons and y o u r appointed feasts m y soul hateth: they are a trouble unto m e; I am w eary to bear them. And w hen ye spread forth your hands, I will hide m ine eyes from you; yea, w hen y e m ake m any prayers, I wall not hear: your hands are full of blood. W ash you, m ake you clean; p u t aw ay the evil of your doings from before m ine eyes; cease to do evil; L earn to do well; seek judgm ent, relieve the oppressed; judge the fatherless; plead for the widow.” (Is. 1:14-17)

T he th ird point th a t we should bear in m ind is th a t Jesus did no t die for our sins on the cross. T he crucifixion is the symbol of purifying fire through w hich every Soul m ust pass in the course of its incarnation on earth. Our old Self m ust die, our m aterial desires m ust be elim inated, and the new Self rise phoenixlike from the pyre. The caterpillar seems to die in the chrysalis, but a t the proper tim e the winged and beautiful butterfly emerges. As E m er­son pointed out, the Soul grows through ascension of state. O ur m aterial life is our cross, and our agony the crucifixion. W e pass through the purify ing fire of pain and sorrow and loss. W e cannot escape these experiences. N ot all the prayers and affirmations in the world w ill w in us exemption. W h a t we sow, we shall reap ; however, we can pass

through w ith courage and faith. W e can refuse to be crushed. W e can arise an d build our lives anew. W e can stretch out our hands to all about us and help them bear their burdens. As long as incarnation upon earth is neces­sary, so long m ust the purify ing fire burn. I f w e bear in m ind th a t the laws of the U niverse were fram ed by Infi­nite Love and W isdom , we can pass through w ithout resentm ent, self-pity, or despair. Look not upon the tests, the trials, the difficulties of life as pun­ishm ent, bu t ra th e r as opportunities to gain experience in unknow n phases of life, for the development of our soul- personalities. H ow could we know our possibilities if we spent our lives in the garden of Paradise?

Peace on E arth , good will to men, is the message of the Prince of Peace, w hich the distracted world, ren t b y bit­te r strife, sorely needs today. But peace on earth , good will to m en is possible only w hen we live the life th a t Jesus exemplified. Peace on earth can be­come a rea lity only w hen the m ajority of hum an beings desire peace, will peace, and concentrate their thought upon peace.

This is the message of the Yuletide. This is the m eaning of one of the most sacred days of the year. Let us build into our lives the qualities th a t Jesus illustrated in His parables. L et us be compassionate as H e was compassion­ate. L et us love peace since H e is the Prince of Peace. Let us be generous because His hands were ever stretched out to help the w eary, the poor, and the fallen. Let us be firm as He was firm w hen H e drove the money-changers from the Tem ple. Let us develop our­selves as H e did w hen He m ade H im ­self the m aster of the wisdom of the ages. W e reverence and honor the M aster Christian.

V V V

W h at a fool cannot learn he laughs at, th inking th a t by his laughter he shows superiority instead of la ten t idiocy. A nd so it has happened th a t m any of the greatest discoveries of science, though fu lly know n and realized in the

T h e Past by the initiated few, were never disclosed to the m any un til in recentRosicrucian years> w hen ‘wireless telegraphy’ and Tight rays’ are accepted facts, though these

very things w ere fam iliar to the Egyptian priests and to th a t particular sect D igest know n as the ‘H erm etic B rethren,’ m an y of w hom used the ‘violet ray ’ forD ecem ber chemical and other purposes ages before the coming of Christ.1947 — M arie Corelli, from Life Everlasting

Get R id of Those FearsBy Jam es O . C r o m w e l l , M .D ., F .R .C .

e a r burdens hum anity in obvious as w ell as ob­scure ways. I t is the emotional r e a c t i o n to d a n g e r , prom pting an urge to escape. W hen fear occurs, it is gener­a lly in a situation in w hich we anticipate trou ­

ble w hich w e m igh t no t be able to cope w ith adequately. Thus fear depends upon our in terpretation of a situation ra ther th an upon the situation itself.

The a ttem pt to distinguish types of fears helps in understanding them. First, there are fears w hich arise in situations w here there is a reasonable probability of encountering a destruc­tive physical force. Consequently, we m ay know in advance the probability of our becoming physically m utilated. D uring bombing raids, examples of this type of fear w ere m any. Second, there are fears w hich arise in situations in w hich only our sense of security ap ­pears to be in jeopardy— ordinary worry provides innum erable instances. T hird , there are a few people who suf­fer from obsessive fears or phobias. The im portant characteristic of these fears is th a t the victim cannot stop th inking the fear-invoking thought. I recall a m an w ho became panic stricken every tim e he entered a sm all office room. A nother m an , although he dearly loved his wife, felt repeatedly, throughout the day, th a t he m ust h u rt her. This thought produced beads of perspiration and n ea r panic.

In all of the three types of fears thus far considered the person is consciously aware of being apprehensive or afraid.

Even in such cases, however, the in ter­p re ta tion of the situation as dangerous and the arousal of the emotion of fear depends to some extent upon forgotten past experiences recorded in the m em ­ory storehouse of the m ind.

Anxiety and Neurosis

Fears w hich m ay be classified into a fourth group are those not commonly thought of as fear. These fears stem from m ental processes w hich go on be­low the level of consciousness, and exert their effects upon us in various ways.

If we have developed sufficient u n ­derstanding, we m ay be capable of transm uting these fear-urges into crea­tive tendencies. Most of us cannot do this successfully, bu t we m ay be capa­ble of keeping the fear-urges from pro­ducing an y definitely handicapping effects. Perhaps most of us also fail in this respect. T he commonest expres­sion of this type of fear is its appear­ance in our consciousness as a perva­sive distressing tension, called anxiety. M an y persons who have grown up in A m erican culture are handicapped by the direct and the indirect effects of anxiety. I t is the noxious agent which generates the symptoms of neurosis. I t helps mold m an y of our character tra its , and is partia lly responsible for some of our fixed ideas and closed-mind attitudes. I t is a factor in the genesis of m an y physical illnesses. In short it is a prim e requisite in m uch unhap ­piness and ill-health.

The Personality

L et us consider some factors which are im portan t in the coming of fear in ­

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T h eRosicrucianDigestD ecem ber1947

to being. A t b irth we are endowed w ith the bodily structures requisite fo r re ­acting strongly to m an y emotional urges, bu t the reasoning or in te rp re ta ­tive facu lty of o u r m inds is limited. W e im pulsively seek emotional and sensory pleasure, and strive to avoid emotional and sensory pain. But these impulsive responses a t b irth are associated w ith and aroused by bu t a few kinds of ex­periences. D uring a lifetim e our p er­sonalities are fu rth e r altered to conform to o u r expanding awareness of the value of things. T he personality a t b irth can be conceived of as a system of dynam ic energy occupying space and m otivating the body. D uring life, the personality system of energy interacts w ith forces w hich come w ith in its field of experience. These experience-ener- gies leave an im prin t upon the person- alitv-energy-system , altering it qualita ­tively and quantitatively. T hereby a th ing experienced is recorded as a “m em ory.” A nd this record partakes of the qualities of the life force; th a t is, i t is charged w ith more or less emo­tional feeling, a quantitative aspect w hich urges action, and is given m ean­ing or in terpreted as a qualitative aspect.

In our younger years, however, we tend to react to experiences overly strong quantitatively, and the values we ascribe to such experience are ill defined and tend to be inaccurate in ­terpretations of reality . Hence, in childhood m an y experiences arouse fear out of all proportion to the real danger as it is understood by adults. Also, m an y childhood experiences are really fa r m ore dangerous to a child th an most adults realize. For instance, childhood w hippings adm inistered by the fa ther m ay be actually horrible ex­periences to the child. In either event the experience is soon “forgotten,” w hich m eans i t cannot readily be re ­called to consciousness. T h a t its im ­p rin t upon the m em ory storehouse has not been erased is proved frequently w hen in the course of a personality- study the m em ory is eventually repro­duced.

Does One Forget?

Forgetting comes about in several ways. W e m ay first consider events w hich tend to become m ore and more

difficult to recall as the tim e between the experience and the attem pted recol­lection is increased. Second, in general an experience is m ore readily recalled w hen i t is associated w ith some strong emotion. Also, events associated w ith a large num ber of other events are as a ru le m ore easily recalled th an are those associated w ith few er events.

A nother psychological factor is the “will to forget” a n a the “will to re ­m em ber.” Events are more readily re ­called when they are learned while there is a conscious will to rem em ber them . Conversely, the will to forget tends to assure th a t result. T he reader can draw on his own experience to il ­lustrate these principles.

Some factors w hich m ake it difficult to recall events operate more or less unconsciously. One of these is the sim ultaneous presence of opposing emo­tional urges. This is illustrated by a recent experience of m ine: I intensely w an t a certain th ing a t the present tim e, and have w anted it for months. I t is som ething I feel would be defi­n ite ly to m y advantage should I be able to obtain it, but, to do so, I m ust seek the favor of m en for whom I have m ixed feelings. I do adm ire some of their accomplishments, bu t I feel some resentm ent against them , and some fear as to how they w ill react to m y petition. Recently, one of them gave m e the nam es of three others, w ith instructions th a t I get th e ir telephone num bers from his secretary, and then call them for appointm ents. I have intended to do this for several days, but somehow I have un in ten tionally forgotten to call the secretary, and only th ink of it afte r office hours w hen I know she will not be at the telephone.

Also, certain ideas are kept out of consciousness by opposing ideas; this process operates autom atically without our being conscious of w hat is happen­ing. T his condition partia lly accounts for our success in avoiding thoughts we have come to in terp ret as being evil, o r taboo. I recognize this p lain ly in m y own personality. Years have passed in w hich I have successfully avoided recognizing certain trends in m y per­sonality, and thus deluded m yself as to the whole tru th about these trends. This process is underneath m any of our psychological shortcomings. The

rigid, the narrow-m inded, the eccentric owe their unhealthy development to unin ten tionally associating strong de­structive emotions w ith certain ideas, by m eans of the principles underly ing the process of forgetting.

From this brief consideration of the psychology of forgetting, I hope th a t the implications pertain ing to the emo­tion of fear w ill be understood. F ear becomes associated w ith m an y forgot­ten ideas. Forgotten ideas are not im ­potent superfluities of our m inds; they are dynam ic centers tending always to radiate their form and power into the life force which nurtu res all our con­scious and unconscious urges. In other words, such ideas tend constantly to motivate our behavior. A nd in so fa r as they exist as an energy focus of fear, they provide a fear-tinged coloring to our motivations. This is p a rt of the psychological basis for the uncom forta­ble pervasive sense of tension we fre ­quently experience. A nd this prim al sense of unpleasant tension tends to attach itself to various ideas and thought complexes w hich appear as w orry, doubt, guilt, shame, em barrass­m ent, phobias— or which m ay appear as “nervous” symptoms, such as trem ­bling, palpitation, abdom inal distress, nausea, vomiting, headaches, weakness, and a sense of fatigue, dizzy spells, am ­

nesia, functional paralysis, and moods th a t swing tow ard elation o r depression. This tension is also a factor in m any more serious “m ental” symptoms such as hallucinations, delusions, ideas of in ­fluence, and bizarre behavior patterns.

Health

T he above is a sim ple statem ent of some of the principles underly ing the development of m ental ill-health. W e are born w ith the tools for developing traits w hich lead to either a healthy, well-adjusted personality, or w hich m ay lead to ill-health and m aladjustm ent. If the destructive emotions— fear, rage, hate, and their related emotional quali­ties— become predom inant in our ex­periences, and these experiences are thus forgotten, we gradually take on character traits w hich are m otivated by these emotional trends, and such traits are the basis for ill-health and m alad­justm ent.

On the other hand, to the extent th a t the creative emotions, confidence, in n er calm, love, and their related emo­tional qualities are associated w ith for­gotten experiences, we gradually take on character traits w hich are motivated by this type of emotions, and from this condition come good health and good adjustm ent.

TO PARENTS AND GUARDIANSChildren are not a problem to parents or guardians who devote tim e to attain

knowledge of the simple principles of correct training. A child can furnish an in ter­esting experience to parents who understand its m ental and emotional tendencies.You can learn to direct the inner drives, and mold your child into a useful, happyindividual. W hether or not your son or daughter becomes a well-adjusted person,skilled and capable in hum an affairs, depends upon YOU, for a child’s impressions of the world he lives in and the people he m ust la ter deal w ith are determined by his early relationships w ith his parents and parent-substitutes.

T he Child C ulture Institute, directed by cultural advisors and child psychologists, can give you the latest information and best assistance for successful tutelage of children.

EXPECTA N T PARENTS. T here is a special course of instruction available to the expectant mother. Like the course offered to those who are already parents, it does not give medical or physiological advice, but confines itself to teaching, in easy-to-under- stand language, m any little-known facts (such as those pertaining to prenatal influence and the m ental and emotional well-being of the expectant m other) tha t are not readily available from other sources.

W rite today for fu rther inform ation requesting the booklet Child Culture, which gives full details about the work of this Institute. Address:

CHILD CULTURE INSTITUTERosicrucian Park San Jose, California

Immortality

\ ^ / h a t s o e v e r that be w ithin us that feels, thinks, desires, and animates, is something celestial, divine, and, conse­quently, imperishable.

— Aristotle

A s O s i r i s lives, so shall he also live; as Osiris died not, so shall he also not die; as Osiris perished not, so shall he also not perish.

— P yram id Text

M a n is so created that as to his in­ternal he cannot die, for he is capable of believing in God, and thus of being conjoined to God by faith and love, and to be conjoined to God is to live to eternity.

— Swedenborg

I k n o w / am deathless, I know this orbit of m ine cannot be swept by a car­penter's compass, I know I shall not pass like a child’s curlicue cut w ith a burnt stick at night.

— W hitm an

I m m o r t a l i t y is a word that Hope through all the ages has been whisper­ing to Love.

— Ingersoll

T h e r e is only one w ay to get ready for im m ortality and that is to love this life and live it as bravely, and faith­fu lly , and cheerfully as we can.

— V an Dyke

T h e animal takes its stand on the plant, man bestrides animality, and the whole of hum anity, in space and time, is one immense arm y, galloping beside and before and behind each of us in an overwhelming charge, able to beat down every resistance and clear the most formidable obstacles, perhaps even death.

— Bergson

T o b e l i e v e in immortality is one thing, but it is first needful to believe in Life.

— Stevenson

T h eRosicrucianD igestD ecem ber1947

AN INTERESTING STORYA great healer astonished the medical world 400 years ago. His nam e was Para­

celsus. This m an glimpsed the inner secrets of nature’s curative powers! He was a m an whose vision, centuries ahead of his time, caused him to see the real needs of hum anity. H e dared to challenge the illiberal science of his period and was paid for his service to mankind w ith persecution and ridicule. Paracelsus was a Rosicrucian, an alchemist, physician, and an occult philosopher. Only now the tru th about his genius is gradually being revealed. T he medical association recently paid him homage for his early researches.

T he facts tha t have been uncovered about this great genius are now available to you in a book published by T he Paracelsus Society of Switzerland w here he was born. I t is more than a m ere biography. Paracelsus is a tru e story tha t will enthrall every Rosicrucian or student of alchemy and occultism. A valuable adjunct to any library. A n excellent Christmas gift! A limited supply of the imported English edition is on hand. Order now from the Rosicrucian Supply Bureau, San Jose, California. Priced at only $1.75, postpaid.

THE HOUSE OF MYSTERYAbove, is the home of the famed alchemist, Nicolas Flamel. In the heart of Paris, surrounded by narrow

streets and tortuous alleys, it was a rendezvous for alchemists and occultists of the fourteenth century. To the orthodox and tradition-bound minds of those times, science, alchemy, and Hermeticism were considered hereti­cal ventures. Flam el’s home, therefore, was thought by them to be a strange link w ith a supernatural world. The structure is now a celebrated restaurant, but its exterior remains unchanged.

(AM O RC Photo)

THOUGHTS4!t Jou (3an Influence Others

W ith Your T h in k in g !

TR Y I T S O M E T IM E . C o n c e n t r a t e in t e n t ly u p o n a n o th e r p e r so n seated in a ro o m w ith

you , w i th o u t his n o t i c in g it. O b serve h im g ra d u ­ally becom e restless and finally tu rn and lo o k in y o u r d irec t ion . Simple —yet it is a positive dem on­stration th a t th o u g h t g en e ra te s a m en ta l energy w h ic h can be p ro jec ted from y o u r m in d to the consciousness o f ano ther . D o you realize how m uch o f y o u r success an d happ iness in life de ­p e n d u p o n y o u r in f lu e n c in g o th e r s ? Is it n o t i m p o r t a n t to y o u to h ave o t h e r s u n d e r s t a n d y o u r p o i n t o f v ie w —to b e r e c e p t i v e t o y o u r p roposa ls?

D e m o n s t r a b l e Facts

H o w m any times have y o u w ished th e re were som e way you could im press a n o th e r fa v o ra b ly — get across to hint or her your ideas? T h a t th o u g h ts can be transm it ted , received, an d u n d e rs to o d by o th e rs is n o w scientifically dem o n s trab le . T h e tales o f miraculous acco m p l ish m en ts o f m ind by the anc ien ts are n o w k n o w n to be fact —not fable. T h e m e th o d w h ereb y these th in g s can be in ten tionally , not accidenta lly , accomplished has b e e n a secre t long cher ished by th e R os icruc ians — o n e o f the schools o f anc ien t w isd o m existing t h r o u g h o u t the w orld . T o th o u sa n d s everyw here , f o r c e n tu r ie s , th e R o s ic ru c ia n s h a v e p r iv a te ly

ta u g h t th is nea r ly - lo s t a r t o f the practical use o f m in d pow er .

This F R E E Book Points Out The W a y

T h e R os icruc ians (no t a relig ious organization) invite you to ex p lo re the pow ers o f your mind. T h e i r sensible, s im p le sugges t ions have caused in te l l ig en t m e n an d w o m e n to soa r to n ew heights o f acco m p lish m en t . T hey w ill show you how to use yo u r n a tu ra l forces an d ta len ts to do things you n o w th in k are b e y o n d y o u r ability. Use the coupon below an d se n d for a copy o f the fascinat­i n g sea led fr e e b o o k , " T h e M a s te ry of Life, w h ich exp la in s h o w you may receive this unique w isdom an d benefit by its ap p l ica t io n to your

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f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o te d to t h e in v e s t ig a t io n , s t u d y a n d p ra c t i c a l a p p l ic a t io n o f n a t u r a l a n d s p i r i t u a l la w s. T h e p u rp o s e o f th e o r ­g a n iz a t io n is to e n a b le a l l to live in h a r m o n y w i th th e c re a t iv e , c o n s t ru c t iv e C osm ic fo rc e s f o r th e a t t a i n m e n t o f h e a l th , h a p p in e s s a n d peace . T h e O rd e r is i n t e r n a t io n a l ly k n o w n a s ■•AM ORC” (a n a b b r e v i a t i o n ) , a n d th e AM ORC in A m e r ic a a n d a ll o t h e r l a n d s c o n s t i t u t e s t h e o n ly fo r m o f R o s ic ru c ia n a c t iv i t ie s u n i te d in o n e b o d y fo r a r e p r e s e n t a t i o n in th e i n t e r n a t io n a l f e d ­e ra t io n . T h e A M O R C d o e s no t se ll i t s te a c h in g s . I t g iv e s th e m fre e ly to a f f i l ia te d m e m b e r s t o g e th e r w i th m a n y o t h e r b e n ef its . F o r c o m p le te i n f o r ­m a t io n a b o u t th e be n ef i ts a n d a d v a n t a g e s o f R o s ic ru c ia n a s s o c ia t io n w r i te a l e t t e r to th e a d d r e s s be low , a n d a s k fo r th e f r e e b o o k T h e M astery of L i fe . A d d r e s s S c r ib e S. P . C.. in c a r e o f

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S uprem e E xec u t ive for th e J u r is d ic t io n o f N or th , Central, and S o u th Am erica , A ustra lasia , and AfricaRalph M. L e w is , F .R .C .—Im perator

D I R E C T O R YP R I N C I P A L A M ER IC AN B R A N C H E S O F T H E A.M.O.It.C.

T h e fo l lo w in g a r e th e p r in c ip a l c h a r t e r e d R o s ic r u c ia n L o d g e s a n d C h a p te r s in th e U n i te d S ta te s , i ts t e r r i t o r i e s a n d p o s se ss io n s . T h e n a m e s a n d a d d r e s s e s o f o t n e r A m e r ic a n B r a n c h e s w ill b e g iv e n upon w r i t t e n r e q u e s t .

ARIZONA T u c s o n :T u c s o n C h a p te r . 135 S. 6 th Ave. F . O rozco. M as ­t e r ; M rs . J o i e W o o d . Sec .. 428 5 th S t . S e s s io n s 1 s t a n d 3 rd F r i . , 8 p .m .

C A L IF O R N IA L o n g B ea c h :A bdie l C h a p te r . M a s o n ic T e m p le , 835 L o c u s t Ave. L e la n d M. S k in n e r . M a s te r ; G e o rg e M. K e i th ,Sec. S e s s io n s e v e r y F r i . . 8 p .m .L o s A n ge le s :*H e r m e s L o d g e . 148 N . G ra m e rc y P la c e . T e l . G la d s to n e 1230. A. R . T h a c k a b e r r y . M a s te r ; R o se R o b in s o n . Sec. L i b r a r y o pen 2 p .m . to 10 p .m . d a i ly . S e s s io n s e v e r y S u n . , 3 p .m . Oakland*O a k la n d L o d g e . 610 16 th S t. T e l. H I g a t e 5996.R . L . S p u r r ie r . M a s te r ; H e le n D. P a p p a g e o r g e ,Sec. S e s s io n s 1 s t a n d 3 rd S u n . , 2 p .m . L i b r a r y R o o m 406. o p e n M on. t h r o u g h F r i . , 7 :30 to 9:00 p .m . ; M on., W e d . , a n d F r i . a f t e rn o o n , 1 to 3:30. Sacramento:C le m en t B. L e B r u n C h a p te r , U n i ty H a l l . O dd F e l lo w s T e m p le . 9 th a n d K S ts . W i l l ia m P o p p e r , M a s t e r ; M a r g a r e t S. I r w in , Sec. S e s s io n s 2nd a n d 4 th W e d . , 8:00 p .m .San D iego :S a n D ie g o C h a p te r . S u n s e t H a ll . 3911 K a n s a s S t. F r a n c e s R . S ix . M a s te r . 2909 L in c o ln Ave. T e l. W -0378: M rs . N e l l D . J o h n s o n . Sec. S e ss io n s 1 s t W e d . a n d 2 n d a n d 4 th T h u r s . , 8 p .m .San Francisco:*F r a n c i s B ac o n L o d g e . 1957 C h e s tn u t St., T e l. TU-6340. T h e o d o r e P e t e r s . M a s te r . T e l . W E ­I-4778: M rs . J e s s i e R o b b in s , Sec.. T e l . PR-8526. S e s s io n s f o r a l l m e m b e r s e v e ry M on.. 8 p .m .. fo r re v ie w c la s s e s p h o n e S e c re ta ry .

COLORADO D e n v e r :D e n v e r C h a p te r . 509 17th S t. . R o o m 302. .T. C lif ­fo r d C a r r . M a s te r ; M iss L e s l ie N e e ly . Sec.. 1375 L in c o ln , A p t . 2. S e s s io n s e v e r y F r i . , 8 p .m .

D ISTR IC T O F COLUMBIA W ashington :T h o m a s J e f f e r s o n C h a p te r , 1322 V e r m o n t Ave. W i l l ia m R . B ro d e r ic k . M a s t e r ; M rs . M in n ie P e a r l S to u g h , Sec ., 2716 So. U h le S t . . A r l in g to n ,Va. S e s s io n s e v e ry F r i . , 8 p .m .

F L O R ID A M iami:M iam i C h a p te r . B is c a y n e T e m p le . 120 N .W . 15th Ave. O. N ic h o la s B a u m g a r t , M a s t e r ; F lo r e n c e M. F r a n c o is . Sec.. 2787 S .W . 33rd Ave. S e s s io n s e v e r y S u n . , 8 p .m .

IL L IN O ISChicago :*N e fe r t i t i L o d g e , 116 S. M ic h ig a n Ave. M rs . H u g h W . E w in g , M a s te r : E i le e n S h ir e y , Sec. L i b r a r y o p e n d a i ly . 1 to 5 p .m . a n d 7:30 to 10 p .m .; S u n . , 2 to 5 :30 p .m . o n ly . R o o m 408-9-10. S e s ­s io n s fo r a ll m e m b e r s e v e r y T u e s . , 8 p .m .

(D irec to ry Continued

IN D IA N ASouth B en d:S o u th B en d C h a p te r . 207% S. M ain St. W i lb u r L . K lin e . M a s t e r : I r e n e N ew so m e . Sec.. 1029 H u d s o n Ave. S e s s io n s e v e r y S u n . , 7 p .m . I n d ia n a p o l i s :I n d ia n a p o l i s C haO te r . 521 E . 13 th S t. F r a n k H a u p t . M a s t e r : R u t h M. C osie r . Sec.. 816 N. M e r id ia n S t. S e s s io n s e v e ry F r i . . 8 :15 p.m .

M A RY L A N D B altim ore:*J o h n O 'D o n n e l l L o d g e . 100 W . S a r a to g a St. W a l t e r J . B u r fo r d . M a s te r . T e l. A r b u tu s 114; E u g e n e W . S p e n c er . Sec.. 7 E . E a g e r S i. S e s ­s io n s 1 s t a n d 3 rd W e d . , 8 :15 p .m .

M A S S A C H U S E T T SB oston:*J o h a n n e s K e lp iu s L o d g e , 284 M a r lb o ro S t. E v e ­l in e B. L y le . M a s te r : F r a n k E . P a r i in . Sec.. 46 W e s t l a n d Ave.. A p t. 2. Sessions every Sun . a n d W e d . . 7:30 p .m .

M ICHIGAN D e tr o it :*T h e b e s L o d g e . 616 W . H a n c o c k Ave. R a l p h L e f t - r id g e . M a s te r . 15937 B a y l i s ; I z e n M. D y s t e r , Sec., T e i . R e d f o r d 4180. S e s s io n s e v e ry T u e s . , 8 :15 p .m .

M IN N E SO T AM inneapol is:E s s e n e C h a p te r . T r a f i c a n t e A c co rd io n School A u d .. 41 So. 8tli S t . J a m e s F r e n c h . M a s te r : M rs. J e s s i e M atso n . Sec.. 1810 44tli Ave., N . S e ss io n s 2n d a n d 4 th S u n . , 3 p .m .

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e v e r y M on ., 8 :30 p .m .

NEW YORK Buffalo:R a m a C h a p te r , 225 D e la w a re Ave.. R o o m 9. A lf r e d E . E n g le f r i e d . M a s te r ; C a ro ly n A. W o o d . Sec.. 23 T e r r a c e , B uffa lo , N . Y . S e s s io n s e v e ry W e d . , 7 :30 p .m .N e w Y ork City:*N e w Y o rk C ity L o d g e . 250 W . 57th S t. I r a H . P a t t e r s o n . M a s te r ; F lo r e n c e E . T o r r y , Sec. S e s ­s io n s W e d . 8:15 p .m .. a n d S un . 3:00 p .m . L i b r a r y o p e n w e e k d a y s a n d S u n d a y . 1 t o 8 p .m .B o o k e r T . W a s h in g to n C h a p te r . 69 W . 125th St.. R o o m 63. L e o n a r d J . T r o m m e l . M a s t e r ; D a v id W a l d r o n , Sec., 1449 5 th Ave. S e s s io n s e v e ry S u n . , 8 p .m .

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C in c in n a t i C h a p te r . 204 H a z e n B ld g ., 9 th a n d R a l p h r

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' ip ter . 204 H a z e n B ldg ., ph D u n n , M a s te r . 361 T h r a l l A v e . :

S e s s io n s e v e r y F r i . , 7 :30 p.m . C le v e la n d :C le v e la n d C h a p te r . 2040 E . 100th S t . W m . R . M o rra n . M a s te r . 1281 W e s t 104th S t . ; M rs . G e r ­t r u d e A. R iv n a k , Sec. S e s s io n s e v e r y T u e s . , 8 :15 p .m .D a y t o n :E l b e r t H u b b a r d C h a p te r . 56 E a s t 4 th S t. M iss S a r a h B. K e l ly . M a s te r ; M rs . K a th e r in e M cP ec k . Sec. S e s s io n s e v e ry W e d . , 8 p .m .T o le d o :M ichae l F a r a d a y C h a p te r . R o i D a v is B ld g . , 3 rd FI., 905 J e f f e r s o n Ave. M rs . E l e a n o r B r in k m a n , M a s te r ; P h y l l i s L. S ilv e rw o o d , Sec., R t . 5. B<.x 63. S e s s io n s e v e r y T l iu rs . . 8 :30 p .m .

OKLAHOM AO klahom a C i t v :A m e n h o te p C h a p te r . O d d F e l lo w s H a l l . 5 ' i S. W a lk e r . R . D. W h i ta k e r . M a s t e r ; Z u r a B. S p ra n - k le , Sec.., 628 N. E . 10 th S t . S e s s io n s e v e r y S u n . , 7:30 p .m .

OREGONPortland :•P o r t l a n d R o se L o d g e . O dd F e l lo w s H a l l . 635 N. K i l l in g s w o r th C o u r t . O llie F . F u l l e r , M a s te r F lo y d K . R i le y . Sec., 1711 S. W. 19th Ave. S e s ­s io n s e v e r y W e d . , 8 p.m .

P E N N SY L V A N IAP h ilade lph ia:*B e n ja m in F r a n k l i n L o d g e . 1303 G i r a r d A venue . G. L . J . J a l b e r t , M a s t e r : E d n a M. J a l b e r t , Sec.. 2108 S. B ro a d S t. S e s s io n s e v e r y S u n . . 7 :30 p .m . T e m p le a n d L i b r a r y o p e n T u e s . , F r i . , 2-4 p .m .

PittMhurKh :•T h e F i r s t P e n n s y iv a n i a L o d g e . 615 W . Dtamoud S t . . N o r t h S ide . J o h n M. O ’G u in , M as te r ; Amelia M. K o m a rc , Sec. M e e t in g s W ed. a n d Sun. 8 p.m.

T E X A SD a l la s :L o n e S t a r C h a p t e r , M e rc a n t i le B a n k Auditorium. M rs . O tis M a r ih u g h . M a s te r . T e l. M-5723: Aileen M erce r , Sec., T e l . L-4244. S e ss io n s 1st Tues. and 3 rd W e d . , 8 :00 p .m .Fort W orth:F o r t W o r t h C h a p te r . 512 W . 4 th St. Mrs. Ida B. H o l ib a u g h . M a s t e r : R u t h P a g e . Sec.. 1420‘Wash­in g to n S t. S e s s io n s e v e r y F r id a y . . 8 p.m.

H o u s to n C h a p te r , Y. W . C. A. C en ter . 506 San J a c in to S t. M a r t in M. B u rk e . M as te r ; Mrs. Win­n ie H . D a v is . Sec.. 819 Y o rk s h i re St. Sessions e v e ry F r i . 7 :30 p .m .

UT AHSalt L ake City:S a lt L a k e C i tv C h a p te r . I .O .O .F . B ldg .. 41 Post Office P la c e . S ta n le y F . L e o n a rd . M as te r ; Doug­l a s B u rg e s s . Sec .. 866 S . 8 th . W . Sessions every T h u r s . , 8 :15 p .m . L i b r a r y o pen da ily except S u n . , 10 a .m . to 7 p .m .

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M ichae l M aie r L o d g e . W in to n ia H o te l . 1431 Minor. M a r jo r ie B. U m b e n h o u r . M a s te r . T e l. MI-1467: J o s e p h C. S to c k s , Sec. S e ss io n s every Mon., 8 p .m . L i b r a r y o p e n M on. t h r o u g h S a t. , 1-4 p.m.

W ISC O N SINM ilw aukee: „K a r n a k C h a p te r . 3431 W . L i s b o n Ave.. Room 8. F r e d C. B o n d . M a s te r : M a r i ly n Buben. Sec. S e s s io n s e v e r y M on.. 8 :15 p .m .

Principal C anadian Branches and Foreign JurisdictionsT h e a d d r e s s e s o f o t h e r fo r e ig n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f t h e i r re p re sen ta t iv e s , will

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A R G E N T IN AB u e n os A ires:B u e n o s A ire s C h a p te r , C a s i l la C o r re o No. 3763. S r . M an u e l M o n te a g u d o . M a s te r ; S r . C. B la n c h e t , Sec ., C a l le C a m a r o n e s 4567. S e s s io n s e v e r y S a t. , 6 p .m . a n d e v e ry W ed . , 9 p .m .

A U ST R A L IAS y d n e y , N. S . W .:S y d n e y C h a p te r . I . O. O. F . B ld g ,. 100 C la re n ce S t . , 12a ChalliB Ho\»se. M a r t in 's P la c e . J a c o b u s V an B oss . M a s te r : M rs . F lo r e n c e G o o d m a n , Sec. O pen T u e s . to F r i . , 1 to 3 p .m .M elbourne, V ictor ia :M e lb o u rn e C h a n te r . 25 R u ss e l l S t . S. T . K e r r . M a s te r ; O live O r n a h Cox, Sec.. 179 R a th m in e s R d . . H a w t h o r n . E E 3 . V ic .. A u s t .

CANADAM ontreal, P . O.:M o u n t R o y a l C h a p te r , T h e L o d g e R o o m . V ic to r ia H a l l . W e s tm o u n t . F r a n k A. E l l is . M a s te r : Alf S u t to n . Sec.. 5408 C la rk e S t. S e s s io n s 1st a n d 3 rd T h u r s . . 8 :30 p .m .Toronto . Ontario:T o r o n to C h a p te r . 39 D a v e n p o r t R<i. M arven B ow ­m a n , M a s te r : J e a n W . C am p b e l l . Sec.. 91 H ie l i - b o u r n e R o a d . S e s s io n s 1st a n d 3 rd T h u r s . . 8:15 p.m.Vancouver, B ri t ish Colum bia:*V a n c o u v e r L o d g e . 878 H o r n b y S t. A. M u n ro e M ac L e a n . M a s t e r : M iss M a r g a r e t C h a m b e r la in . Sec.. 817 N e lso n S t. . T e l. PA-9078. S e s s io n s e v e ry M on. t h r o u g h F r i . L o d g e o p e n —7:30 p .m . Victoria , B r i t ish Colum bia:*V ic to r ia L o d g e . 725 C o u r tn e y St. T h o m a s F u l - th o r p . M a s te r : R . G ib so n . See.. 141 M o n tre a l St. W indsor . Ontario:W in d s o r C h a p te r . 808 M a r io n Ave. N . W . W h ite . M a s t e r : M rs . S te l la K u c y . Sec., T e l . 4-4532. S e s s io n s e v e r y W e d . , 8:15 p .m .W in n ip e g . M anitoba:C h a r le s D a n a D e a n C h a p te r . 122a P h o e n ix B lock. J o h n G- M e a ra . M a s te r : W i l l ia m M. G la n v i l l . Sec., 180 A rn o ld Ave. S e s s io n s e v e r y W e d . , 7:45 p .m .

D E N M A R K A N D N ORW AY C openhagen:*T h e A M O R C G r a n d L o d g e o f D e n m a r k a n d N o rw a y . A r t h u r S u n d s t r u p . G r. M a s t e r : C ar li A n d e rse n . S .R .C .. G r . Sec ., M a n o g a d e 13. S t r a n d .

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E G Y PTCairo:C a iro I n f o r m a t io n B u re a u d e la R ose Croix, J . S a p o r ta , Sec.. 27 R u e S a lim o n Pacha.

E N G L A N DT h e A M O R C G r a n d L o d g e o f G re a t Rritain. R a y m u n d A n d re a . F .R .C . , G r. M aster. 34 Bays- w a te r A ve.. W e s t b u r y P a r k . B ris to l 6.L o n d o n :L o n d o n C h a p te r . R ic h a r d J . L ake , Sec., 38 O ra n b ro o k R ise . I l f o rd . E ssex .

FR A N C EMile. J e a n n e G u e sd o n . Sec.. 56 R u e Gambelta. V il le n e u v e S a in t G e o rg e s (S e in e & Oise).

H O L L A N DA m s te r d a m :D e R o z e k r u i s e r s O rd e . G ro o t-L o d g e d e r Neder- la n d e n . J . C oops. G r. M a s te r . H u n z e s t ra a t 141.

MEXICOQ u e tz a lc o a t l L o d g e . C a l le d e C o lom bia 24. Mexico. S r . R a f a e l A lonso E s p a rz a . M a s te r : Sr. Bernardo L i r a M.. Sec .. L o n d r e s 8. B is . Mexico. D.F.

N E T H E R L A N D S E AST I N D I E SM rs. M. C. Z e y d e l . G r. M as te r -G e n e ra l . Dlangli 47. S e m a ra n g , J a v a , N e th e r la n d s E a s t Indies.

N E W Z EAL AND Auckland :A u c k la n d C h a p te r , V ic to r ia A rcade. Room 317. M rs. E . M. W o o d . M a s te r . G if fo rd 's B ldgs.. Vul­ca n L a n e : C. A. T r o u p . Sec. Sessions every M on.. 8 :00 p .m .

P O L A N DP o l i s h G r a n d L o d g e o f AM ORC, W a rsa w . Poland.

S O U T H AFRICAPretoria , T ransvaal:P r e t o r i a C h a n te r . J . C. H u n t e r . M a s te r : F . E. F. P r in s . Sec.. 61 V il la S t . . S u n n y s id e , P reto ria .

S W E D E NG r a n d L o d g e " R o s e n k o r s e t . " A nton Svanlund. F .R .C . . G r. M a s te r . V a s t e r g a t a n 55. M alm o; Inez A k e sso n , G r a n d L o d g e Sec.

S W IT Z E R L A N DA M O R C G r a n d L o d g e . 21 Ave. D apples , Lau­s a n n e . D r . E d . B e r th o le t . F .R .C . . G r. Maste.r. 11 Ave. G e n e r a l G u is a n . L a u s a n n e ; P ie r r e Genlllard, G r. Sec., 2 C h e m ln d e s A llinges , Lausanne.

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SYM BOLIC PR O PH E C Y O F THE GREAT PYRAM ID— By H. S p e n c e r L ew is . Ph. D.

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T h is v o lu m e c o n t a in s s u c h p r in c ip le s oi p r a c t i c a l R o s i ­c r u c i a n t e a c h i n g a s a r e a p p l i c a b l e to th e so lu t io n of e v e r y d a y p r o b le m s of life in b u s i n e s s a n d in th e a f fa i rs of the h o m e H u n d r e d s of p r a c t i c a l p o in t s . P r ice , p o s t ­p a i d $2 35

A L O N G CIVILIZATION'S TRAILBy R a lp h M. L ew is . F. R. C.

T r e a d w ith a p a r t y of m o d e r n m ys t ics o v e r the c r u m ­b l in g m u d b r ic k s of o n c e -m iq h ty B a b y lo n R e l iv e a life w ith o n e of th e p a r t y in the g r e a t p a l a c e of N e b u ­c h a d n e z z a r M en ta l ly t a k e p a r t w i th th e a u t h o r in the INITIATION CEREM O N IES of th e H erm e t ic B ro th e rh o o d s oi E u ro p e . I l l u s t r a te d w ith o r ig i n a l p h o to g r a p h s . Price , p o s tp a i d , $2.40.

MENTAL P O IS O N IN GBy H. S p enceT L ew is . P h . D.

D o p o i s o n e d th o u g h t s like m y s te r io u s r a y s , r e a c h th r o u g h th e e t h e r e a l r e a lm s to c l a im in n o c en t v ic tim s? C a n th e th o u g h t s of s o m e e n s l a v e the m in d s of o t h e r s ’ R e a d this f r a n k ex p o s i t io n . P r ice , p o s tp a id . $1.35

BEHOLD TH E S IG N — A n c ie n t S y m b o l s a n d T h e ir M y s t ic M e a n i n g

By R a lp h M. L e w is , F. R. C.A c o l lec t io n of im p o r ta n t MYSTICAL a n d O CCULT SYMBOLS u s e d to p e r p e t u a t e e t e r n a l t ru th s F u l ly il­lu s t r a t e d L e a rn Ihe m e a n i n g of c ry p t ic s ig n s u s e d b y th e a v a t a r s a n d g r e a t t e a c h e r s for ce n tu r ie s . Price , p o s tp a id , $1.35.

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Rosicrucian Supply Bureau— A M O R C —

S A N IO SE. CALIFO RNIA. U. S. A.