Rosicrucian Digest, April 1951

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TEMPLE PORTALThe ornate en trance to the sacred way leading to the temple at Bodli Gay a, India. The pagodalike temple

marks the place where Gautama Buddha sal beneath the bo tree in meditation, when the Great Illumination came to him. It is the foremost sacred shrine of Buddhism. A bhikkhu or Buddhist monk in colorful robes pauses in meditation before the portal.

(Photo by AMORC Camera. Expedition)



FOURTH DIMENSION

You Are The Measure Of All Things /

T h e values of life lie within your own mind—good, bad, order, confusion, and a thou-

sand other aspects of your daily existenceare

not realities —they are just reflections of youropinions. Once—as a child—you longed forcandy suckers. Now you don’t. What haschanged? It is not tne candy— it is your mental attitude. If life does not hold for youwhat you have hoped, if it is devoid of thosethings that make for happiness and accom-plishment— you need fourth dimension. Youneed that stimulated consciousness wherebyyou can appraise things with a new value toyourself. You cannot call the man or womanlucky who can convert commonplace circum-stances into personal achievements and joyous

living. Fourth dimension of mind, or developedconsciousness, makes this possible.

ACCEPT THIS GIFT BOOKYou clothe, bathe, and feed yourself. Now

give thought to something deeper and equallyas important to your personal success and wel-fare—your concepts. Learn how to thinkrightly, how to use your mind as nature in-tended, not just as a storehouse for discon-nected facts. Write to the Rosicrucians, aworld wide, philosophical fraternity (not a re-ligious organization), for a free copy of The

Mastery of Life. It tells how you may sharefor study this exceptional knowledge for put-ting the mind to work. Address Scribe S. P. C.

The R O S I C R U C I A N S , A M O R C , S A N I O S E , C A L I F O R N I A



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

APRIL, 1951

Temple Portal (Frontispiece)............

Thought of the Month: Is there Psychic Lite?

Messenger of the Magi

From the Archives of the Past

Cathedral Contacts: Behold your Works

Weather Made to Order

Temple Echoes

King Lear's Madness Is Modern Sanctum Musings: Are you Psychic?

As Science Sees It

The Coming RevolutionLaw of Acceptance .........................

Meditat ive Mood (Illustration).

Subscription to the Rosicrucian Digest, Three Dollars per year. Singlecopies thirty cents.

Entered as Second Class Matter at the Post Office at San Jose, Cali-fornia, u nder Se ction I 103 of the U. S. Postal A ct o f Oc t. 3, 1917.

Changes of address must reach us by the tenth of the month precedingdate of issue.

Statements made in this publication are not the official expression ofthe organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

T HE R O S I C R U C I A N O R D ER — A M O R CROSICRUCIAN PARK SAN JOSE, CALIFORN IA

ED ITO R: Frances VejtasaCopyright, 1951, by the Supreme Grand Lodge of AMORC. All rights reserv ed.



T H E

THOUGHT OF THE MONTHIS THERE PSYCHIC LIFE?

h e nature of man and thestates of his conscious lifehave been subject to

numerous divisions. Someof these are somatic orphysical, mental, spirit-ual. moral emotional, andpsychic. Many of theseaspects of the human ap-

pear so unlike functionally that theyseem to be of a different substance orquality. Since the relationship betweenthese manifestations of man’s being isnot easily observable—in most in-stances not at all—even present daytheology, as did ancient occultism, hascome to think of them in terms ofseparate “bodies.'1 The doctrines ofreligion and of esoteric philosophy haveoffered many explanations as to howthese bodies became integrated in thatunity which is known as man.

Tlieê beliefs with regard to the ab-solute duality, trinity, or the quadruplenature of man have, because of thelength of time they have been ex-pounded, become cloaked with an airof veneration. Psychology and modernmetaphysics, in an attempt to show thatthey are not llie separate entities which

they are experienced to bo, are con-sidered iconoclasts. Certainly we do nolthink of a man capable of differentemotional states as assuming a differentbody for each of these moods. We donot claim that one in a fit of violenttemper is expressing a different and

The quite individual body from that when Rosicrucian he is jo\ial.

It is more logical and demonstrablethat the multicharacteristics of the hu

April man are but functional activities of his1951 being. We know, for example, that an

object with a varied geometrical designpainted on it. such as a top, will toone’s vision assume different patterns,

depending upon the speed with whichit rotates. It is the junction of the top,its revolving, which creates the im-pression that its basic design, its sub-stance, has been altered.

The distinct functional characteristicsof man were apparently observed byhim in an early period of his existence.There gradually evolved the conscious-ness of a dual reality; at least it ap-peared to be dual. First, there Was theperception of externalities, the worldoutside, the multiplicity of things.Then, there was the realization of the“I,” the ego. the self. The latter wasthe thing which appeared apart fromother objects observed. The conscious-ness of things as such that they wereobjects or substances of an outsideworld—could only have arisen after Ihe“I ” was realized. One must know thathe is before ho can evaluate other real-ities in relation to himself or eventhink of them as being “other.'

By contrast to that reality that isperceivable objectively, the subjectivephenomenon of self seems strange and

intangible. There is. however, a realismto it that cannot be denied. The sensa-tions of self are as emphatic as are objects touched or felt in the outer world.However, the reality of self is not rep-resented to the consciousness by anysense quality. For example, self isneither large nor small, hard nor soft,red nor blue.

Contributing further to the earlyconception of self as a distinct beingwere the dream experiences. In adream, man could wander afar and



hunt and fish and yet awaken to findthat obviously his outer being hadnever left his immediate environment.It was natural that that kind of realityshould be given as definite a classifica-

tion as would an actual substance or aphysical something. Since the dreamexperience had no specific qualities as-signed to it by the senses, its definitionbecame more vague. The interpreta-tions of the latter changed in accord-ance with the intelligence of the in-dividual and his personal analysis ofit. Spirit, psyche, or soul were thegenerally accepted names attributed toit.

These names implied a quality forthis other “body” or substance of man.

They came to represent all phenomenawhich not only were immaterial butwhich were also transcendental. It wasnot merely a distinguishing between dif-ferent objects but rather a realizing thatspirit or psyche had also a quality thatwas infinite, immutable , and superior. Man could affect his environment, hecould fell trees, kill other beings, con-struct shelters, and fashion implements.There were, however, forces which re-mained insuperable to him. Some of thesewere the elements—thunder, lightning,earthquakes—and life. With life wasassociated the spirit or soul, for, at thedeparture of life, there ceased all thoseobservable manifestations which con-stituted self, spirit, and soul.

That which transcended man wasconceived as superior to him. With theconception of gods and a divine state,it was plausible to assume that self,having similar qualities, would like-wise be divine. Thus, the conceptionof a duality of qualities, or separatesubstances, became firmly established.That the soul or self could be functional expressions of a unified being did notseem to the average human to be con-sistent with experience. It was justas difficult for him to realize as thefact that the sun he perceived with hiseyes had a fundamental relationship tothe vibrations of a concussion which hefelt as an impact upon his body.

tli«e of Confusion What has been the result of the de-

velopment of the idea that self andsoul are self contained entities depositedwithin the mortal shell of man? Pri-

marily, much confusion. It has affordedman an excuse to often disqualify thislife as of no importance. It has causedhim, at times, to resort to extremeasceticism whereby, through the prac-

tice of self mortification, he has abusedhis body, conceiving it as the prison ofthe soul. Further, it has caused him tothink that the important life can onlybe the one that follows this, becauseit is “the realm of the soul.” In histheology, man has often expounded thebelief that mere conformity to certaindoctrinal requirements here was suf-ficient to pass him beyond the thresholdto enjoy that exalted and spiritual lifewhich began there.

The conception of self and soul as

being functional rather than entities isthe more enlightened view. It is inaccord with modern metaphysics. Itreconciles spiritual philosophy and theliberal postulates of the science of psy-chology and even of physics. It doesnot detract from the moral life but ac-tually furthers it. It is a commonly ac-cepted fact that the somatic nature ofman, his so called physical body, iscomposed of properties common tochemical elements found in other formsof matter. Many of the energy po-tentials of man’s nervous systems andcortical neurons have also been meas-ured and found to be electrical in con-tent. The physical organism is, there-fore, a complex machine which, whenfunctioning, is capable of myriad mani-festations, many as yet not traced toa particular mechanism. Life, however,or that which motivates the mechanism,remains a mystery to orthodox science.Since life appears to enter with breathand to animate the body, there is at-tributed to it a divine quality. At leastthe life force is thought to convey, asa vehicle, the soul, because self andwhat is termed soul are dependent uponit.

Why should life force and soul alonebe considered divine factors? Shouldwe continue to perpetuate the idea thatthat which is intangible and impercep-tible is divine and that which is per-ceivable is a corruption of the former?Are we making our objective faculties,our receptor senses, the empirical judgeof what is divine and what is not? Ifwe had but one less sense faculty,much that is now defined as material



would fall into the category of nonperceivable. Would that fact make itmore divine than it is now? Visualforms, objects seen, are not now con-ceived as divine. Would it be logicalif we could not perceive them, but yetin a vague way knew of their existence,to call them divine?

Without entering into a discussion ofthe cosmological or theological theoriesof creation, let us accept the idea of adivine mind, a personalized god or someinfinite being as the Creator of all ex-istence. In other words, all that is, isthe consequence of an omnipotent de-cree. Then, what is termed matter or

physical phenomena would, as well, bean effect, the result of this teleological(mind) cause. It would not matterwhat evaluation we would assign tophysical existence; by this reasoning,it would still be divine in essence.

For centuries in the realm of moralphilosophy, the objection to any be-lief in the divine content of matter hasbeen that it is transient and exhibitsan ever changing state. This attitude,as a little thought will cause us to real-ize, is due principally to matter’s form,not its basic essence. Modem physics isrevealing that the substratum of ourphysical world has a stable foundation.That which characterizes matter is notas finite as once believed. Its complexforms or expressions pass throughchanges but the underlying factor re-mains constant. Thus beyond mind orthe limits of human perception there isan infinity of natural forces. It is not thatthese forces extend their particularcharacteristics independently through-out the whole universe. Rather it isthat they merge with a harmoniousCosmic state of being which is infinite,

just as the different wave bands of colorDecome part of the spectrum of visiblelight. Matter, then, is as much divinein its fundamental properties as lifeforce or self are thought to be, if bydivine we mean a relationship to theprimary cause of all.

LUe, a Function It is a particular cosmic property

which, when united with the essenceof matter as a marriage of the moment,creates that phenomenon which weknow as life. The latter, then, or life,is not a substance but a function. It is

The Rosicrucian Digest A pril 1951

a consequence of the harmonious com-bining of two attributes of Cosmic be-ing. Consciousness, in turn, is an at-tribute of life. We may say that itis a by product of that which uniteswith the essence of the body to make

life possible. To use an analogy fromPlato, the music of the harp has noabsolute independent existence. It de-pends upon the harp and a musician.When the unity ceases, so does the mu-sic as a manifestation. A resumptionof the playing, the combining or theharp as an instrument with the art ofthe musician, again brings about thefunctional manifestation of music. So,too, consciousness depends upon sucha unity.

It is from the animated and com-plex organism of man that there arisethe functions of self or soul. They areattributes of consciousness. They aredivine only to the extent that they arerooted in the whole Cosmic pattern.They do not have a separate and whol-ly distinct existence. This is not anantimystical viewpoint, but a reorienta-tion of our conception of divine rela-tionships. To reiterate, since all thingsare basically divine, we can only saythat the functions of some divine prop-erties are more limited than others,limited only by our particular powers

of discernment.The self is our consciousness of theimmanent qualities of our being, ofthose Cosmic attributes which give usour entity. The greater the sensitivityof our consciousness, the greater therealization of the sensations of our innernature, or the greater the function ofself. The growth of self is dependentupon the realization of the commonlycalled psycfuc body in contrast to thephysical one. Self, however, as a func-tion, is composed of sensations of thebody, ideation or thought and, as well,those subtle impressions characterizedby us as the intuition and psychicimpulses.

Soul is a subdivision of self. It is adifferentiation of the intellectual selfand the realization of the “I” fromthose psychic impressions of our beingwhich have become formalized as moralimpulses. It is the moral aspect of selfwhich man conceives as soul. It is thehighest order of self, the most transcen-dental in its importance to man. Never-



theless our response to this highestorder of self in terms of conduct orhuman behavior is greatly dependentupon the other functions of selves. Thepsychic life or, if you will, the spiritual

one, depends upon our maintaining adegree of normalcy. An unhealthymind creates a distorted evaluation ofthose subtle impressions by which thehigher self, known as soul, expressesitself. It may result in fanaticism.Physical disorders affecting the nervoussystems may cause emotional unbalanceby which one function of self becomesstressed beyond another.

It is man, then, who creates his soul!He does not institute its roots, that istrue, but he is the one who causes itsimage, the mental form it assumes tohim on his screen of consciousness.The soul personality is the unity of thewhole of man’s being. It consists of the

relegating of the values of each aspectof self to different levels of conscious-ness and determining their importanceto the whole organism which is man.

The psychic life is not a mere con-

cern for the often inexplicable sensa-tions and expressions of the higherorder of self. The psychic life is non-existent unless it is expressed and ap-plied in terms of our whole being.Otherwise, it is unformulated, misun-derstood impulses. The moral impulseis one example of the proper applica-tion of psychic living. It is a definitionof those impulses wliich incline us to-ward righteousness in terms of virtuousliving and a discipline of the wholeunified self. Unless you think of psy-chic impressions in terms of their rela-tion to mental, physical, social, andmoral living, your psychic life is noth-ing more than mere sensationalism.

V A V

WHAT ARE THESE SIGNS?

DID YOU KNOW THAT—• concentration and meditation upon certain signs in the mys tery initiations of the

Egyptians and Greeks brought about illumination?

• the word miracle in the secret teachings of the ancients meant sign?

• there is a sign for the coming age, which meaning is known?

These are all questions which are dealt with—to the inquirer, the way is pointed more clearly in the book, Behold the Sig n. This is a source book for secret symbols. It is needed by every student to search out the meanings of language and the mysteries of the ancients. Plato, Pythagoras, Moses, Jesus, and many other thinkers used symbols in preparing the way of the initiate.

BE HOL D T H E SIGN ........................................................................................................... ...... .......... $1.45Fully illustrated; beautifully bound; simply and interestingly written.

Send remittances to:ROSICRUCIAN SU PP LY BUR EAU — Rosicrucian Park, San Jose, California



J\\ zazncjzx o By H a r o ld P r e e c e

3 L

The Rosicrucian Digest April 1951

R o s i c r u c i a n princi-ples entered into

the very foundationsof the American re

Eublic. The inspiredand of one Rosicru-cian initiate, Thomas Jefferson, penned thisnation’s basic charter

of liberties—the Dec-laration of Indepen-dence. The selfless de-votion of a Rosicrucianmaster, Peter Miller,gave that charter—which would trans-form world history—to the major nations of the earth. Now,175 years after America’s birth, Jeffer-son is remembered as one of the world’sgreat tribunes of democracy; Miller isas forgotten by the public as the yel-lowed archives that record his mem-orable contributions.

A few old books, scarcely read by

anybody, mention one or two incidentsof Peter Miller’s life on the mortalplane. A handful of appreciative re-ligious sectarians commemorate him inPennsylvania where he labored for sixdecades to serve God by serving man.But only present day Rosicrucians payhim full honors by acknowledging himas the one selected to conclude the out-ward affairs of the American fraternitybefore it went into its 108 year periodof withdrawal in 1801.

Possibly today, with the Ancient

Mystical Order Rosae Crucis (now oftenreferred to as AMORC) numbering itsdisciples from crossroads to cities, wehave the obligation to make known tohis countrymen the name of a dis-tinguished Rosicrucian patriot. For ofthe many great minds shaped andmatured in our circles, none was great-er than the mind of that gentle scholarwho was simultaneously teacher, scien-tist, linguist, and benefactor of the poor.

He began life as Johann Peter Muller,the son of an erudite Reformed clergy

Poter Miller’s cabin where in 1776 hetranslated the American Declaration ofIndependence into seven languages.

man at Altzbom Oberamt Kaiserslautern inthe German Palati-nate. Symbolicallyperhaps, Johann Peterwas bom in the year,1710—exactly onehundred years afterthe circulation of Imperator Francis Bacon’s

FamaF raternitatis hadbegun the revival ofthe Rosicrucian frater-nity throughout Ger-man y. Stron g pre-sumptive evidence in-dicates that his serious,

mind may have imbibedteachings along with his

thoughtfulRosicrucianearliest studies in tlieology and juris-prudence.

For while hardly more than a child, Johann Peter entered the University ofHeidelberg whose Rosicrucian lodge wasone of the most learned and celebrated

in Europe. It was the Heidelberg lodgethat had initiated Conrad Beissel, des-tined to become the second Americangrand master. A large percentage of theuniversity’s faculty were Rosicrucianadepts. Undoubtedly, the young scholarsat at the feet of professors whose lec-tures reflected the teachings of GottfriedArnold, Jacob Boehme, Simon Studion,and other illustrious interpreters of thesecret wisdom.

When Johann Peter graduated withhonors at the age of twenty, he came to

America and settled, significantly, nearthe Rosicrucian community on the Co-calico River, not far from Philadelphiawith its flourishing Rosicrucian head-quarters, the center of Pennsylvania’sintellectual life.

A few months after his arrival inAugust, 1730, the young minister Ang-licized his name to Miller. Then heaccepted the pastorate of a joint Lutheran Reformed congregation in the Ger-man immigrant community of Tulpehocken. Tall and graceful in his bear-



ing, friendly and accessible in his dis-position, he quickly won the respect ofthe entire colony from the lowliestIndian to William Penn, the founder ofthe province.

“Strangers always tried to get anintroduction to him and sought hissociety,” declares one historian. Buthis closest friend became Conrad Weiserwho also had become interested in theRosicrucian truths. Weiser was not onlyan officer of Miller’s church, but “theofficial Indian interpreter of the gov-ernment—consulted by both civil andmilitary authorities in times of needand danger.” Through many exhaustivediscussions, the two learned Germansconcluded that their broad knowledgewas yet but the bare shadow of truth.

From the Indians, Weiser had hearddoctrines that could beexplained only by ref-erence to some originalbody of teachingstransplanted fromsome older continent.M ill e r had alreadyestablished close rela-tions with fellow alum-ni of Heidelberg livingin the Rosicruciancommunity of the Co-calico near his church.In fact, that Rosicru-cian mother lodge hadbeen sponsored by theHeidelberg and London lodges in obedi-ence to certain prophetic passages inImperator Bacon’s New Atlan tis. Thesepassages indicated that the time hadcome to re establish the work in a landknown to the ancients but for centuriesforgotten outside of esoteric circles.

Evening after evening, the two seek-ers listened attentively to Rosicrucianteachings expounded by Conrad Beissel,who had ultimately succeeded thesainted Johannes Kelpius as Grand Mas-ter of the Lodge originally instituted onthe Wissahickon River in 1694.

Selfless Service Never did a Rosicrucian teacher find

two more apt pupils than MagisterBeissel found in his two scholarly coun-trymen. For Miller and Weiser literal-ly forsook everything to follow truth’sguidance. Tolerance was still a new

and barely tested principle in the eight-

eenth century, even for Pennsylvaniawhose royal charter specifically guar-anteed freedom of conscience. WhenMiller resigned his pulpit in 1735, andwent with Weiser to join the solitary

devotees of wisdom, ignorant men werefirst deeply shocked then violentlyabusive.

Members of his former flock ex-pressed their condemnation by spittingon him whenever they passed him ina field or on a road. But, not once,says local tradition, did Peter Millerdescend to the low spiritual level of histormentors. He answered insult withblessing and offered prayers for thosewho persecuted him. And if one whomisused him suffered adversity, “no onewas more ready to extend a helpinghand than this same meek enthusiast.”

Beissel had urgedthe new convert to ac-cept the pastorate of aGerman Seventh DayBaptist Church, organ-ized as an outer con-gregation by thoseRosicrucian pioneers.But Miller felt theneed of contemplativewithdrawal to assimi-late his new experienceof tru th. For sixmonths, he dwelt alonein a rude shelter on astream called M ill

Run, visited only by other Rosicruciansolitaries living in caves and cabinswhile preparing themselves spirituallyfor greater and expanded service. Whenthe time arrived for a new phase offraternal activity, Miller joined theothers at the new Rosicrucian colonyof Ephrata where he would eventuallybecome the Prior of its male order,

the Brotherhood of Zion.Even before the planting of that firstRosicrucian colony in the rediscoveredNew World, the Great Masters had de-creed that its first public manifestationof truth must be works of unselfishcharity. Organized social services werelacking in the America of those days,and Ephrata soon became the center ofhelp for all frontier families that mightbe in need.

Dressed in a gray, coarse, pilgrim’srobe, hammer and adz in hand, Peter

Miller, honor graduate of a great uni

The author of this article, wellknown to readers of the Rosic ru-cian Digest, is not a Rosicrucian member. He presents this interest-provoking biography as a professional writer and researcher, after intensive study of public records, as well as of traditional or legendary mate rial. His unbiased

findings should prove enlightening to all our readers.— E d i t o r .



TheRosicrucian Digest April 1951

versity, went out with other brothers,summer after summer, to build housesfor poor settlers in the Conestoga Val-ley. This work, he wrote, as a matterof record and not of complaint “alsoincreased our poverty so much that wewanted even things necessary for life.”

But his hand worked ever, like hisheart, to demonstrate those supremeprinciples of living that he had adoptedwhen he accepted the sovereign teach-ings of the Masters. It was Peter Mil-ler, schooled in law as well as in re-ligion, who acted as attorney for thewhole community when Pennsylvaniaauthorities tried to collect for them anonerous head tax. Payment of that levyfrom their meager funds would haveseriously handicapped the charitable

work of the brotherhood and its cor-responding sisterhood, the Spiritual Or-der of Roses of Sharon.

Miller successfully argued before acourt that men and women devoted toacts of mercy should not be “measuredby the same standard as vagabonds andbe made to pay the same tax as these.If they would consider them a spiritualfamily they would be willing to payof their earthly possessions what was

Never again were unjust taxes as-sessed against the consecrated men andwomen of Ephrata. But now that thetemporal wants of the settlers had beencared for, Peter Miller was ready forthe next great undertaking of thebrotherhood—to help raise the educa-tional standards of a country, which,as the secret wisdom indicated, wasdue to become a leading nation of theworld.

Miller had much to do with plan-ning the curriculum of the classicalschool opened at Ephrata. The leadingfamilies of Philadelphia and Baltimoresent their sons to this institution sothat, through it, Rosicrucian ideals wereamong the first refining influences ina country where culture was still crudeor unformed. But continuing to servethe poor, this great Rosicrucian scholaralso helped establish a charitable schoolfor the children of indigent settlers.

Meanwhile, Peter Miller was helpingfurther to dispel ignorance throughthe celebrated Ephrata Press. That in-spired Rosicrucian venture was the lin-

eal ancestor of the major publishinghouses which, in our time, providebooks by the millions. Peter Miller notonly supervised the preparation ofbooks and hymnals, attractively illus-trated with drawings of the SolitaryRose and other Rosicrucian symbols(which today make them collectors’items), he also served as proofreaderand translator, besides helping to setthe type on the heavy, old fashionedprinting presses.

It was at this period in Peter Miller’slife that he may have sponsored theadmission of Benjamin Franklin intothe Rosicrucian lodge in Philadelphia.Franklin, himself a printer and pub-lisher, had at first resented the businesscompetition of the Ephrata Press. ButFranklin was also the leading papermerchant of the province, and thisvery possibly drew him into close con-tact with Miller, who came to buy fromhim. Records, still to be uncovered,may reveal the entire connection thatfinally resulted in Franklin’s being re-ceived so sympathetically by the Rosi-crucian Grand Lodge of France whenhe journeyed to that country as theambassador of the rebellious Americancolonies.

Franklin had no more harsh wordsfor Ephrata, even when the adepts be-

gan the manufacture of paper as oneof the many industrial undertakingsinstituted to give the community apractical economic base. Meanwhile,Peter Miller, even though shunningrecognition, had grown in the publicesteem, as one of America’s most pro-found thinkers. Governor ThomasPenn was one of the notable men whofrequently visited at Ephrata to hear aRosicrucian scholar discourse on man’srelation to the universe. When Penn-sylvania’s first semi public library wasestablished at Lancaster in 1759, Mil-ler, now called Prior Jaebez, made twosuccessive donations of valuable clas-sical and scientific books in the nameof the Rosicrucian community.

A decade later in 1769, Miller be-came the Grand Master of the EphrataLodge. He had been the unanimouschoice of the then Rosicrucian membersto take the place left vacant by thetransition of their beloved teacher, Beissel. A few months before, on Septem-ber 9, 1768, Magister Miller had been



elected to the American PhilosophicalSociety, for a threefold contribution toscience.

His studies of a devastating insectpest had helped save the Pennsylvaniagrain crop. His experiments in thegrowing of peas and lentils would resultin increased yields of those two staplevegetables for American farmers. Final-ly, he had invented a screw7auger forboring into the earth.Responsibil iti es rather than Honors

His sponsor for membership in theSociety was Charles Thomson, possiblya Rosicrucian. who was later to serveas secretary of the Continental Con-gress. Their association would result, a

few years later, in a crowning honorfor Peter Miller, one that would comeas unsolicited as did his election to theoutstanding intellectual organization ofhis day. But during those crucial fewyears before the Revolution, the agingMagister was thinking in terms of re-sponsibilities and not of honors.

Duty required that he begin takingcareful steps to preserve this ancient mystical order through the century ofits traditional quiescence that lay ahead.Most of the Fratres and Sorores in

Ephrata were already past seventy, asyears are measured, on the terrestrialplane, when Miller assumed Mastery.The Seventh Day Baptist denominationwas being allowed to develop inde-pendently, after the fashion of otherouter congregations organized by Rosicrucians in ages past. But to certainof its more evolved members could beentrusted insignia and paraphernaliathat would be handed down throughgenerations of secret Rosicrucians tillthe time should come for the renascenceof the Order under H. Spencer Lewis in1909.

Few initiates were being received bythe Philadelphia center when the inde-pendence struggle began in 1775. Nonewere being admitted at Ephrata; mostof its industries had been liquidated inpreparation for the Veiled Years. Butunder the direction of Magister Millerand his Councilors, individual Rosicru-cians were quietly instructing their chil-dren in the basic doctrines that wouldbe transmitted to successive descendantsin every generation till the Time ofthe Return.

On July 4, 1776, the ContinentalCongress adopted in Philadelphia theDeclaration of Independence written by Jefferson, a Rosicrucian. That the peo-ples of the world might know the rea-sons for America’s stand, it was neces-sary that the Declaration be printedand translated for dispatch to the endsof the earth. But a translator or print-er of Tory sympathies might garble thetext so that it would incur antagonism,rather than sympathy, for the newlyborn American republic.

Secretary Thomson informed theCongress that one acceptable translatorlived within easy horseback distance ofPhiladelphia. Peter Miller accepted thecommission to put the Declaration intothe seven major languages of Europe,only on condition that he receive notone cent of compensation for hisservices.

“The services rendered by Rev. PeterMiller to the Continental Congress canhardly be estimated at the present day,”so one historian has aptly observed. AsPeter Miller sat down to his difficulttask in the dim light of a lard bumingiron lamp, his knowledge of theancient mysteries must have told himthat he was fulfilling agelong prophe-cies while performing a patriotic task.

The Magi of ancient Egypt had pre-dicted ages before that, in the fullnessof time, the Master’s Spirit would passto the West. Christopher Columbus,the mystic and probable alumnus ofarcane schools in Italy and Spain, hadsailed westward to rediscover the landwhere prophecy might become reality.A main task set for the fraternity (onits revival in Germany) had been thereintroduction into the new land ofdoctrines that had flourished thereamong the Mayas and the Toltecs andother mysterious races in aeons whenAmerica had known intimate connec-tion with the East through Lemuriaand Atlantis.

Nucleus in Seven Langttages Thirteen states were the nucleus of

the new nation, and their charter ofliberties must be translated into sevenlanguages. Thirteen and seven wereboth numbers of special significance inthe ancient lore. As Peter Miller’s pen

(Continued on Page 142)



<\} fiom t f iE c^ fzcf i u j E i . of t f i z *lJ~*a±tBy J o e l D i s h e r , F. R. C.

Literary Research Department of A M O R C

From time to time, books, manuscripts, and documents of the past, recalling the history of the Rosicrucian Order in its struggle against the traditional enemies of mankind—Ignorance, Superstition, and Fear—will be presented by illustration and brief description.


EP 1STOLA

o i D 1 L L V S T K E M cc ’ Reuerendam

F R AT E R N ITATEM ROSiE C R V C I S .

r r u o r r r 7 1

Excudcbac Joannes Bringeru$*m dc xr.

U s u a l l y , early Rosicrucian literatureis taken to mean the publication

of The Fama and The Confessio, aswell as the many books and pamphletsin answer to them which appeared inGermany during the years 1613 1620.The material remains rather confusingto deal with, mainly because it is re-mote and obscure and seems not to justify the time necessary to bring itinto proper focus.

According to A. E. Waite, probablythe only one ever to read most of thepamphlets published during those years,there are four broad categories intowhich those writings fall:

1. Pamphlets and letters constitutingapplication for membership in theBrotherhood; 2. Tracts on Alchemy,Magic, etc., dedicated to the Brother-hood; 3. Books and tracts critical ofthe Order; 4. Publications purportingto be official replies of the Order andyet somewhat doubtful in character.

To the historian, these are all valu-able; but to all others—especially tothose superficially interested or onlymildly curious—the whole business is abit tedious. Waite, therefore, has doneeveryone a service by his patient ex-amination and attempted classification.

The historian is benefited by havingthe period even tentatively outlined,and the layman is relieved to be ableto accept an expert’s judgment wherethe effort to form his own might seemtoo great.

It has come to be generally accepted,then, that what we call Rosicrucian literature of the German period is un-even and of doubtful value as a whole,being mainly a response by individualswho were intrigued by The Fama andThe Confessio. Since the aforemention-ed publications were indefinite and ret-icent as to the whereabouts of theOrder, these individuals of Class 1rushed into print with letters to showtheir readiness, perhaps their worthi-ness, to become members of the laud-able Brotherhood of the Rosy Cross.Others (Class 2) thought better to dis-play their readiness for acceptance bytheir own previous studies; and so theydedicated their books to the Brother-hood, thereby calling its attention tothem.



There were those (Class 3) who werecritical of the claims of any groupwithout the imprimatur of the Church—and consequently duly alarmed bywhat The Fama and The Confessio

promised the seeker for light.Finally, as the years drew on toward1620, a fair sized furor in print devel-oped. Self appointed defenders arosein the controversy and the official andunofficial replies and counter repliesmade lively reading. Thus, Class 4has a little more to recommend it al-though it is still quite a puzzle.

The service rendered by Waite isthat one can place a particular book orpamphlet in its proper classification and

immediately have some idea of itsvalue as a statement of Rosicrucianism.He would know for instance that thewritings in Class 1, however interest-ing humanly or psychologically, would

still be “applications” and no more sig-nificant than a sampling of applica-tions in the present files of AMORC.He would know, too, that as in the caseof Class 2 items, mere dedication to anorganization would not of itself give abook instrinsic value.

The “Letter to the Illustrious andRevered Fraternity of the Rosy Cross”illustrated in this article belongs toClass 1.

V A V

<\ amo\x± cz/j-ji'ii f B L%bfidau± Antronttmer

April 8, 1732. Germantown, Pa.David Rittenhouse. The inheritance atthe age of twelve of a small librarycontaining books on mathematics, andhis natural aptitude for such studies,led him to instrument making and tosurveying. Becoming interested in thestars, he constructed an orrery to indi-cate their relativesize, position, periodicmotion. Second onlyto Franklin in scien-tific merit, he was like-wise a follower ofFranklin in philosophyand statecraft.

Educator

April 18, 1859.Franklin County, Va.Booker Tal iaferroWashington. His slavemother called him

Booker because he was avid for learning.The salt furnace and the coal mine weresteps toward his education, for throughthem he discovered night school. Fromthen on, education was the theme of hislife— education for the negro and forthe improvement of racial relationships.He established the now famous Tuske

gee Institute.

Other April Birthdays Anthelme Brillat-Savarin Daniel Chester French Friedrich Froebel Thomas Jefferson Immanuel Kant Ethel Leginska

Lily PonsSergei Rachmaninoff Charles Steinmetz

Inventor April 25, 1874. Bologna, Italy. Gug

lielmo Marconi. Keenly interested inphysical and electrical science even asa boy, Marconi became convinced ofthe possibility of communicationthrough space by means of electromag-netic waves. In England, he took outhis first wireless patent. Soon the first

_____________ transatlantic transmis-sion experiment was asuccess. By building onthe foresight and ex-periments of others,Marconi opened a newera in communication.

Queen

Mecklenburg.

April 30, 1909. TheHague, Holland. Juli-ana Louise EmmaMarie W ilhe lm ina ,Prince ss of OrangeNassau, Duchess of

Daughter of a Queen, Juliana’s goal was in sight from herbirth. Through the wise training of hermother, she set herself seriously to pre-pare for her future responsibility. Norwere matters of normal living everslighted: Marriage and motherhoodwere as important as statecraft. In 1948

Juliana ascended the throne.



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 fra tern ity. It 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 when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedra l at the time will receive the benefit of the vibrations. Those who are not members of the organization may share in the unusual benefits as well as those who are members. The book called Libe r 777 describes the periods for various contacts with th e Cathedral. Copies will be sent to persons who are not members if they address their requests for this book to Friar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage stamps. (Please state whether member or not— this is impor tant.)

BEHOLD YOUR WORKS

On that day shall men come forward in throngs to behold their works, A nd whoso ever shall have wro ught an atom ’s weigh t of good shall behold it, A nd whosoever shall ha ve wro ught an atom ’s weigh t of ev il shall behold it.

— T h e K o r a n

T IS


I _ a simple

an individual to observethe behavior of other peo-ple. We are constantlyobserving and drawing

conclusions from what wecontact in our immediatesphere of life. What

________ other people do is im-pressed upon our consciousness indirect-ly or by our desire to pay particularattention to the activities of someoneelse. It is because of this fact that weoften draw conclusions, many timescorrectly and probably equally as manytimes incorrectly, insofar as the motivebehind certain observed behavior is

concerned. In the process of observingsomething outside ourselves we have atendency to build up the very oppositeapproach to our own lives and selves.We become subjective. Introspection is

the process by which we become famil-iar with the thoughts of our own mindand with the conclusions which occurin our consciousness.

Unconsciously, we have accumulated,habits that lead us to ever be objectivelyappraising the outside world and otherpeople, and subjectively appraising ourown selves. If this is carried too far,we are in a position of possibly becom-ing social misfits for the simple reasonthat the basis of judgment of ourselves



in comparison with someone else is sodifferent that we fail to see either theadvantages or shortcomings in our ownlives, that are so apparent in the livesof people about us. Because this system

of thinking becomes habitual it is verydifficult to be objective with self. Weneed consciously to direct our attentionin the form of an objective analysis inorder to see ourselves as we are seen,and to be able to appraise our own ac-tions and behavior, what we do andhow we do things, from the same pointof view as we would appraise the samebehavior in someone else.

In the quotation that preceded thesecomments, it is stated that the time willcome when men shall “behold their

works.” It seems that this is a state-ment of the facts already mentionedhere. We cannot postpone forever anhonest, objective analysis of ourselvesand what we have done. What we havedone constitutes what we are; and asa result our works, or to use a moremodem phrase, our behavior, as awhole must be accounted for. Thereis nothing more direct that physicalman may experience than this objec-tive observation. To actually beholdwhat we are, with all our faculties,and to behold our activities past andpresent, without adjusting our realiza-tion through the process of our ownmental excuses and rationalization, isto see them as they are. So it shall bethat some time man must become awarethat everything that has been will beseen clearly. To follow our quotationfrom The Koran , we shall behold thegood and the evil, and obviously thesethings will stand out clearly as theyare registered upon our consciousness.

Every great teacher who has con-tributed to the welfare of mankind,to philosophy, religion, ethics, andmorals, has in one way or anotherbrought to man’s mind the philosophyof cause and effect. While this hasbeen interpreted in many ways, themost frequent is what we know as thelaw of compensation or Karma. Chris-tians have referred to it in the saying,“As ye sow, so shall ye reap.” Mo-hammed made clear the concept wehave presented here that man shallclearly see what he really is, and theconsequences of what he nas done andwhat he has been will be the determin-

ing factor of the future. The law ofcompensation is not a law of retribu-tion. It is simply the law by whichman is made consciously aware thateffects must follow certain causes. If

one thinks such an existing law is cruel,one must realize that it is also veryeffective and good in that it preventsfurther self punishment and pain. Achild through experience learns that astove is hot. The stove is not beingcruel in burning the tip of a child’sfinger. The experience is preparingthat child to understand that althoughheat can be useful to man in providingcomfort and food, it must also be re-spected and controlled.

From a mystical point of view, the

law of compensation causes man to beaware of his thought and behavior, andto make man equally conscious of thefact that the consequences of thoughtand behavior are something that canbe taken into consideration at the sametime any particular thought or formof behavior is adopted. Furthermore,man learns that the consequences ofhis acts are of his own making—thatthere is no outside or supernaturalforce oppressing him, but that it ismerely a matter of learning to profitby experience.

For man to behold his works, toobjectively and in a detached mannermake fair appraisal from time to timeof what he is and what he does, is aprocess by which man can come toknow that he cannot avoid eventualreckoning or realization of the resultsof his acts and thoughts. At the sametime, he realizes that what may beto him an unsatisfactory series ofevents was made by previous acts andthoughts, and that the future can bedifferent if he adjusts his actions andthinking along lines that will be con-structive instead of destructive. Byexperience man leams that the laws ofGod are the laws of life, and that byhis cooperating in living with them heis able to direct his present existencetoward a more satisfactory future one.To live right and think right is thechallenge of the moment, and what webehold tomorrow will be the result ofwhat we do today. If our tomorrow isbased upon right living and right think-ing, we will behold ourselves as wemost want to be.



Weather Made to Order By I rv i n g L a n g m u ir

General Electric Research Laboratory , Schenectady, New York

The following excerpts are taken from a paper presented to the American Meteorological Society in New York City in Jan ua ry, 1950. The y appeared in the July 14 issue of Science, a publication of the American Association for the Advancement of Science, and are reprinted here by special permission.

u m u l u s clouds are formedwhen moist air is heatedby the sun’s rays shiningon underlying land. Asthe warmed air rises itcools, until finally at acertain altitude the mois-ture condenses at the

cloud base, forming smallcloud droplets. By this condensation ofmoisture, a great deal of heat is gener-ated, which may overcome locally thenatural stability of the atmosphere.The formation of the cloud, therefore,increases still more the tendency of theair to rise, so that once started, thecloud continues to rise and even ac-celerate until stopped by an overlyinglayer of very stable air.

When the cloud reaches the freezinglevel, the water drops in the cloud or-dinarily do not freeze. The cloud isthen said to be supercooled. The par-ticles in the supercooled cloud turn toice only if there are minute particlesof ice or certain other foreign particlescalled sublimation nuclei. Sometimesthese particles are already present, but

The they may be introduced artificially by Rosic rucian seec ng techniques described by B. Digest Apri l 1951

J. Schaefer and B. Vonnegut.If no nuclei are present, or if there

are too few, the cloud may rise to verygreat heights, where the temperatures

are far below freezing, without manysnow crystals forming. Such clouds or-dinarily give no rain. . . .

If, however, the cloud rises so highthat the temperature gets down to

39°C, as it usually does at about 33,000feet altitude, ice crystals of very minutesize are formed in great numbers and

almost instantaneously. The numberof such particles may amount to 10ia(one trillion) per cubic inch. Thesecome into contact with the supercooledwater droplets and immediately causethem to freeze. This liberates a largeamount of heat simultaneously overthe whole top of the cloud, which risesstill further. . . . The heat generatedusually makes the top of the cloud floataway from the lower part, as a circularcirrus cloud of ice crystals. In its earlystages it has the shape of a mushroom,or it may look more like a pancake. . . .The pancake grows and gets thinner,usually increasing in diameter at therate of about 25 miles an hour. At thesevery high altiUxdes, the wind is some-times in a different direction from thatnear the lower part of the cloud, andso the pancake gradually drifts off toone side. . . .

I refer to them as “cirrus pumping”pancake or mushroom clouds. One largecloud of this type may sometimes pumpout cirrus clouds that spread over 10,000



square miles. Outside of the tropics,they may often occur in the summerin the semiarid regions such as NewMexico or Arizona. Dr. Schaefer hasobserved them in Idaho during the sum-

mer. I have never seen a cloud of thistype in the Eastern part of the UnitedStates.

The characteristic thing about theseconvective clouds is that they formwhen the number of nuclei present inthe atmosphere is so small that too fewice crystals develop in the cloud to useup any large fraction of the water inthe supercooled droplets. Therefore,these few ice crystals that do formgrow to relatively large size and fallout without setting up a chain reaction.

The large area of cirrus clouds usual-ly formed by the cirrus pumping mush-room provides shade for the underly-ing land and prevents it from heatingso that no other cumulus clouds growin the immediate neighborhood. There-fore, the conditions that lead to cirruspumping mushroom clouds make theproduction of rain from such clouds avery inefficient process. This is one ofthe main reasons that there is so littlerain in Honduras and Costa Rica andother parts of Central America during

the dry season. There is usually nolack of clouds over the higher moun-tains of these countries, but the cloudsthat do form often rise to 35,000 feetand even 40,000 feet and yet give norain.

Cloud Nuclei Generate Heat Then how does rain form from cu-

mulus clouds? Nuclei must be presentin order to get rain. The sublimationnuclei that occur in the atmospherevary in concentration from about 1 par-ticle per cubic meter of air to about 107(10 million) particles per cubic meter.They vary tremendously at differenttimes and places. Furthermore, the nat-urally occurring nuclei differ in regardto the temperature at which they be-come effective. . . .

To get heavy rain, a chain reactionmust occur, by which one snow crystalproduces two, and two produce four,and four, eight, etc., giving a runawayeffect. This is like the spread of acontagious disease or like a fire spread-ing through a haystack. The chain re-action that leads to a thunderstorm or

any very heavy storm usually starts bya fragmentation of the snowflakes. Thesnow crystals begin to collect into ag-gregates and then knock against oneanother and break into fragments which

are carried back up into the clouds sothat each in turn grows into a largesnowflake.

The conditions that are necessary forthe beginning of such a chain reactionare very critical. There has to be acertain minimum number of nuclei ofa given type, and the process is greatlyhelped by turbulence within the cloud.The critical conditions occur at someone point in the cloud at a certain alti-tude and time rather than throughoutthe cloud as a whole. Thus, the cloud

that develops is unsymmetrical and isentirely different in shape from themushroom cloud of the tropics. . . .

We can conclude that heavy naturalrain from large supercooled cumulusclouds occurs only when both of twoseparate conditions are fulfilled. First,the weather conditions must be favor-able; that is, the synoptic situation mustbe favorable. There must, for example,be sufficient moisture and wind to carryit to the place where the cloud is grow-ing. Second, there must be a concentra-

tion of sublimation nuclei to generatesufficient heat within the cloud to over-come the stability of the atmosphereand cause the clouds to grow rapidlyand produce turbulence. This turbu-lence is needed to set up the chain re-action essential for the occurrence ofheavy, self propagating rain showers.

Seeding ol Dry ice In the early experiments in seeding

cumulus clouds with dry ice, relativelylarge amounts of the dry ice wrere drop-

ped at the top of the clouds. . . . The useof one pellet of dry ice, about a %inch or 1 inch cube, may have distinctadvantages for seeding. . . . The bestresults are obtained by putting the pel-let into the cloud at the right placeand at a time when the cloud is ripeor has grown to a condition capableof sustaining a continuing chain re-action.

Often, heavy rain may best be ob-tained from a large cumulus cloud byusing a single pellet of dry ice shot intothe side of the cloud from a Very pistol.For this purpose, the plane does not





half of Kansas, where it gave 3 to 5inches of rainfall in many places. Itmay have been dependent on the silveriodide nuclei generated near Albuquer-que between July 18 and 21 and incentral Arizona between July 19 and21. Furthermore, the heavy rains thatspread throughout New Mexico from July 9 to 13, before the start of ProjectsCirrus seeding experiments, appear tohave depended on silver iodide seedingin Arizona on July 5 and 6.

It is very important that regulartests be carried out on certain selecteddays of each week throughout the year,using amounts of seeding agents justsufficient to obtain conclusive statisticaldata as to their effectiveness in produc-

ing widespread rain. It is to be ex-pected that the results will vary greatlyin different parts of the country becauseof the changes in synoptic situations ___

If similar conditions prevailed overthe whole United States, the cost perday to double the rainfall would be

only of the order of a couple of hun-dred dollars. This verified an estimatethat I made in November, 1947, in anaddress before the National Academyof Sciences that “A few pounds of silveriodide would be enough to nucleate allof the air in the United States at onetime, so that it would contain one par-ticle per cubic inch, which is far morethan the number of ice nuclei whichoccur normally under natural condi-tions.” Such a distribution of silveriodide nuclei “in the atmosphere mightperhaps have a profound effect uponthe climate. . . .”

I believe the time is now right forbeginning an intensive study of tropicalhurricanes. It is highly probable thatby using silver iodide generators at sealevel in the regions where the largeclouds first begin to grow into incipienthurricanes, the hurricanes can be modi-fied and even prevented from reachingland.

V A V

MID-ATLANTIC RALLY

The Fifth Mid-Atlan tic Rally sponsored by the John O’Donnell Lodge will be held ) J at its Tem ple quarters, 301 W . Redwood Street, Baltim ore , Mary land. Th e two-day (I program includes illuminating lectures, mystical ceremonies, scientific demonstrations, (

the Fou rth Temple Degree Initiation, a banquet and entertainment. Members of all )II degrees are invited to participate. \

|i Registration begins at 10:30 a.m., Saturday, May 5, at the Temple. Make early (1 reservations. W rite to: Mrs. Josephine Wamk en, Rally Secretary, 1239 Linden j

i Avenue, Arbutus, Baltimore 27, Maryland.

V A V

MIND VERSUS SPACEThe shrinkage of space is raising its own problems. The East and the West

have become next door neighbors, but not yet understanding friends. We areanxious for world unity, but are not prepared for getting rid of the habit ofmind which makes for world discord.

— S . R a d h a k r i s h n a n ,

Professor of Philosophy, Calcutta University[ 1 3 9 ]



The Rosicrucian Digest

April 1951

p r i l was once called Oster monah —the month ofthe wind from the east.From Oster, we derive

Easter; so, even thoughEasier Sunday may fallanywhere between March22 and April 25, Easter isreally an April Feast.

The egg is almost universally asso-ciated wath Easter because it is a sym-bol of creation, traditionally acceptedby many as evidence that the worlditself was created at Eastertide.

The mystical importance of the sea-son is, therefore, at once apparent. Likethe Rosicrucian New Year Feast, itemphasizes the lesson of redemption orrenewal. Who better than a Rosicru-cian, then, could unfold the hiddenaspects and imports of such an occasion.Last year, that opportunity came toFrater C. O. Jayne, who was invitedto give the Easter morning address ina church of a Protestant denomination.

Frater Jayne’s remarks are worthyof reprinting in their entirety. Sincethat is not possible within the limitsallotted this department, his concludingwords are offered: “The awakening ofthe higher eternal self from its stateof obscurity and suppression in materialman, constitutes, I believe, a resurrec-

tion far more important to us than thatof the physical body could possibly be.This is my message of the resurrectionI wish to bring to you on this Eastermorning. This is the resurrection theworld needs most today. This is theresurrection I would have the Churchstrive to establish in the life of man.

“If man is to be sustained and notmake a faithless surrender when thegoing is rough and all seems hopelessin life, he must have a greater spiritual

awakening, and come to realize thatall that is real, all that is eternal, allthat is worth while in life is God, Hisspiritual kingdom, and spiritual man.All else, in time, will pass away.”

V A V

In February, the Rosicrucian Egyp-tian and Oriental Museum offered anoutstanding and unusual exhibit ofstage sets and costume designs—thework of Oronzo Abbatecola.

Mr. Abbatecola, associated with Ju-lia’s Art Gallery in Los Gatos, is wellknown in the theatrical world for hisoriginal thought and imaginative skillin stagecraft. Born in Bari, Italy, Mr.Abbatecola began his association withthe stage as a child. Submitting hisdesigns in competitions sponsored bythe government, he attained recogni-tion—and a passport to the UnitedStates.

He has done noteworthy sets for theworks of Respighi, Wagner, Goethe,Shakespeare, Moussorgsky, and Bizet.Since coming to the West Coast, he hasexecuted commissions for both the SanFrancisco and the Los Angeles OperaCompanies. On February 4, Mr. Abba-tecola spoke to an enthusiastic Museumaudience on “The Art of Theater andStage Technique.”

V A V

District Commissioners in Februarywere happily surprised to find theirBulletin to be a message from the Imperator. Among other things he wrote:“The WTiting of this letter to you, fratresand sorores, recalls pleasant memories.It takes me back to many years agowhen I had the pleasure and privilegeof directing the District Commissioneractivities and the Department of Ex-



tension of the A.M.O.R.C. This activitywas originally organized under the di-rection of our late Imperator, Dr. H.Spencer Lewis. It was then assignedto me as mv duty. The enthusiasmthroughout the world of our fratresand sorores who compose our DistrictCommissioners was always most stim-ulating.

“It is, of course, not possible for meto continue this activity because of mymany other duties, but I do want towrite you this month and renew oldacquaintanceships. I also wish to ex

ress appreciation to those new memers of our Extension Department who

are helping in this great work.”

V A V

From Lodge and Chapter Bulletinsthe following terse sentiments aredrawn: “Unenthusiastic people find lifea drudgery because they keep theireyes on the clock and are content toget by with as little as possible. Thehalf hearted worker . . . is not only aheadache to fellow workers, but alsoa definite hindrance to their accom-plishing much. . . . To be half heartedabout anything, is to be half happy.

The person who has lost his enthusiasm,has two strikes on him from the start.We all need to guard our enthusiasmfor life, for life without enthusiasm ismeaningless.”—Eldon Nichols, Inspec-tor General, in the Pittsburgh Mystic T riangle.

“The Supreme prayer of my heartis not to be learned, rich, famous, pow-erful or even good, but simply to beradiant. I desire to radiate health,cheerfulness, calm courage, and good-will. I wish to live without hate, whim,

jealousy, envy, fear. I wish to be sim-ple, honest, frank, natural, clear inmind and clean in body, unaffected—to say ‘I do not know,’ if it be so, and tomeet all men on an absolute equality,to face any obstacle and meet every dif-ficulty unabashed and unafraid.”—El-bert Hubbard, in Leonardo da Vinci Chapter Bulletin.

“By recognizing that there is alwaysan opposite to the worst which mayoccur; and training ourselves to searchfor that opposite, we are developingwithin ourselves the ability to helpothers in the attainment of a similar

capability of transmutation. In thedays ahead, our powers of transmuta-tion must become great so that Peaceand Love may come to reign supreme.”Editorial in New York Rosae Crucis.

“Our thoughts again drift to dear oldRCU . . . at last the day arrives. Youare there. . . . It is ten o’clock Sunday,and registration line is already formingoutside the Research Library. . . . AtRCU there is a tradition that the new-comer must be sought out and made tofeel WELCOME and AT HOME. Be-fore you know it, you are surroundedby a group of cheerful, smiling menand women, none of whom you haveever met. In a very short while youfind yourself at ease. Worldly consid-erations such as wealth, poverty, race,color, religion, academic background,or any of the other barriers commonto everyday society become nonexistent.The student is taken on his merit— onthat, and nothing else, he stands orfalls.”—Nora Norwood, in Essene Chap-ter Bulletin.

V A V

Frater James French of Minneapolis,Minnesota, Inspector General of theOrder, has become Curator of the Rosi-

crucian Egyptian and Oriental Museumin Rosicrucian Park, following the res-ignation of Frater Jay R. McCulloughlate last fall. Frater French and hiswife, Mildred, are no strangers to San Jose, for both have been connected withRose Croix University’s Music Depart-ment for a number of years. Theirloyalty to the Order and their unselfishservice in its behalf have long beenrecognized in Minneapolis as well as inSan Jose. Their friends in both placesare pleased that a larger opportunityfor service is now theirs.

V A V

Vancouver Lodge in February spon-sored a very successful Stanley BrushParty. Strange to say, this had nothingto do with Stanley Park or underbrush.It was a spring cleaning affair at whichone bought supplies needed for the job,thereby earning 15 percent of the totalsales for the Lodge Building Fund.

* * *

One item common to many Lodgeand Chapter bulletins is the plaintabout missing library books. Some books



just seem too foot loose to be kept onlibrary shelves. Or are there ‘ booksneaves”?—no, that can’t be, not amongRosicrucians. Even if you did forgetwhat became of that book, couldn’t anew one be substituted?

* * *

The proximity of Moffett Field hasmade it possible for an increasing num-ber of servicemen stationed in this areato attend convocations in the SupremeTemple. They have also taken advan-tage of the opportunity to attend thesemimonthly parties in the RecreationRoom of the Temple, the Friday night

RCU lectures—and to use the Rosicru-cian Research Library.

* * *

Recently, a soror who was born inSan Jose, came back for her first visitsince her school days. As a girl, she

knew nothing of the Order, and therewas no Rosicrucian Park in the city.Then, her life centered around herschool, a convent which occupied a siz-able area in downtown San Jose. Now,Rosicrucian Park is the focus of herinterest. Only one building of the con-vent is still standing, and that, she says,happily, is doubly dear, for it housesthe Rosicrucian Press.

V A V

<zA/[£,l!L£.nCjE,’l oj~ tflE <Â/[aCjL

(Continued from Page 131)


sped on in its graceful, legible script,the Magister must have been looking farbehind that night and that hour in hisunpretentious cabin at Ephrata.

Whatever the many unrevealed pur-poses of the Masters, their intention hadbeen clear in choosing this young, new

nation of the West as the place wheremajestic teachings would flower inaugust greatness. Here, eventually, freeinstitutions would permit the free dis-semination of noble, redeeming prin-ciples kept carefully guarded in oldercountries wracked by tyranny and tor-ture. Here, truth would be left for-ever unchained to combat error throughreason and logic. Here, through news-papers and magazines, seekers for truthcould be informed of the great Orderwhich waited graciously to serve them.

Before the sun rose over the esoterically designed buildings of Ephrata,Peter Miller had completed his seventranslations into seven tongues. But menmust now read what had been written.Under the supervision of Magister Mil-ler, members of the community pro-ceeded to print the very first draftsof the Declaration on waiting presses.Tradition has it that Peter Miller him-self set by hand most of the type forthe document that would arouse theworld.

Miller, acting on behalf of the com-munity, also refused any payment forprinting the Declaration, according toreports that have come down unques-tioned among the Pennsylvania Ger-mans. Descendants of men and womenin the outer congregation of Ephrata

say that even the paper stock was givengratuitously. And during those decisiveyears of struggle that lay ahead, theRosicrucians, under their scholarly lead-er, gave their services without stint—without money and without price.

Peter Miller assigned fellow Rosi-crucians to print the very first UnitedStates currency ever circulated in thenew republic. Some twenty five mil-lion dollars in crisp continental green-backs were delivered in great bales tothe Philadelphia banking houses forgeneral circulation throughout the thir-teen states. But not one bill remainedin one ceremonial white robe of theworkmen, even though commercialprinters were demanding to be recom-pensed with a liberal percentage of thecurrency.

Compassion and Saeritice In the course of the bitter fighting

around Philadelphia, Peter Miller be-came acquainted with General GeorgeWashington. The rugged squire turned



soldier shared, with every leadingAmerican of his day, a deep admirationfor the mild mannered Rosicrucian mys-tic. After the disastrous Battle of Bran-dywine on September 11, 1777 , Wash-ington’s retreating army faced the prob-lem of caring for scores of woundedmen. The General thought of PeterMiller and, in the words of the authori-tative historian, Julius Friedrich Sachse,was “well satisfied of his devotion tothe patriot cause. He also knew thatthe pious men and women—would ten-derly care for unfortunate patriots whowere sick and maimed.”

Washington’s expectation for thestricken ones was justified in the mag-nanimous reception given by this broth-erhood consecrated to the service of hu-manity. Magister Miller ordered thetwo largest buildings, including thesupreme shrine known as the Saal, turned into hospitals. Many a manwas sent back whole and healed to hisregiment. Rosicrucian fratres and sorores substituted for fathers and mothersas they stood by the beds of boys onthe edge of transition, perhaps consolingthem with the assurance that earthlylife is but one plane of existence. Thosewho left this plane were laid to restby Miller and his confreres in the hal-lowed ground of Zion Hill overlookingEphrata.

Then malignant typhus, brought inby the patients, spread among thenurses. At least thirteen Ephratans un-derwent transition after becoming in-fected with the disease, according to apartial list compiled by Sachse. Yetthat grandson of a Rosicrucian pio-neer noted that “after years of care-ful search,” he “failed to find a singlerecord of complaint from these humbleheroes, or one setting forth any accountof their losses or personal sufferings.”

Both the Zion and Kedar buildingswere demolished by order of Miller, asa necessary precaution to arrest theplague after the buildings had ceasedto be used as hospitals. Then the Rosicrucians of Ephrata were called on tomake even further sacrifices that theforetold destiny of the new land mightbe fulfilled. Paper and books in theirprinting offices were requisitioned to

manufacture cartridges. Finally, eventhe hymns and prayer books were taken

for the same purpose. Quilts and blan-kets belonging to the Sisters were at-tached by quartermasters. Vast storesof grain were donated by the fraternityto feed Washington’s hungry, raggedsoldiers at Valley Forge.If Peter Miller ever estimated in dol-lars and cents the value of all thesecontributions, no record of it exists to-day. Nor did the Ephrata Communityput in any claim for reimbursement toany state or national government. Forhuman life and its continued develop-ment have always been the supremeconsideration of the Rosicrucian Phi-losophy. And Peter Miller nobly ex-emplified that philosophy when helearned that his worst persecutor was

facing death for aiding the Tories.The venerable Master sped to Wash-ington’s camp to beg for the life ofMichael Widman, an official of thechurch whose pulpit Miller had re-signed. Touched by Miller’s forgivingattitude, the General wrote out a par-don for the traitor. The Rosicrucianpatriarch delivered it as the Tory stoodon the gallows with the rope aroundhis neck. From the gibbet, the persecu-tor thanked his deliverer and entreated

ardon from the poor scholar whom he

ad so often abused.After the Revolutionary War, Magis-ter Miller resumed preparations for thesilent period of the ancient Order andfor his own transition. In 1785, he co-authored with two other brethren thegreat Ephrata Chronicle, the first workon American Rosicrucian history.

He was nearing eighty seven whenhe left the mortal plane on September25, 1796. Within a few years, the fewremaining Pennsylvania fratres andsorores would be following him to a

higher and more beatific state in thesoul’s cycle of transition and return.All things were composed in the

Magister’s soul, joining the souls of oth-er Magi in still other incarnations. Allthings were composed within the Orderwhich would disappear quietly in an-other Five years , only to emerge like a long planted seed germinating to newlife in another century when millionsof minds would be sensitively attunedto truth.

Truth came to America by way ofEphrata. Peter Miller was truth*s mes-senger to our fathers.



King Lear’s Madness Is ModernBy M y r l L ew a rk B r i s to l , F . R . C .

e c e n t clinical reportsshow that the Elizabethantheory of mental diseasehas been vindicated. To-day the “mind diseased”is still a mind, not a“soul possessed of thedevil,” and its disability is regarded as allied toright functioning of other

organs of the body. Thus it happensthat Shakespeare’s study of insanity in

the case of King Lear not only conformsto the Elizabethan theory of mental ill-ness, but is valid according to the latestmodem conclusions pertaining to men-tal disorders in later life.

The Tragedy of King Lear is a psy-chological drama based upon the physico psychological theory of Shakespeare’stime. This theory, a branch of the newnatural philosophy, was a revival ofancient Greek ideas concerning theunity of all matter, and the unity ofmind and body.

In Elizabethan science there is nodistinction made between normal andabnormal psychology. As physical ill-ness is a disturbance of the temperance(homeostatic balance) of the body, somental illness is a disharmony of thesoul. Whether temporary or perma

The nent, madness is a difference in degreeRosicrucian ratêr than in kind of mental funcD' t tioning.

A distemper (unbalance) of the mindApril is dUe to the incorrigible behavior of1951 one of the soul’s faculties. Usually, the

the failure of

culprit is the imagination. However,the cause of malfeasance in the micro-cosm of the mind may be organic. Ifthe “spirit,” fed by “humours” andcarried in the “pipes” (arteries), is notsufficiently refined or sublimated in theheart, nor finally in the brain, and isthence dispersed in an impure state bymeans of the “sinews” (nerves) to thevarious parts, no portion of the braincan function properly.

The initial fault lies with the rabbleof sensation, inciting the emotions inthe lower kingdom of the heart, andcarrying their lying reports up to thecommon sense, sometimes called the“five wits.” But still, the inward sense(imagination) is the guardian, so tospeak, of the threshold of consciousness,the mediator between the subjectiveand objective planes. Imagination isvital to the whole thought process, forit has the responsibility of sorting, cor-recting, judging, and storing in thememoiy those images received fromthe outer senses through perception,and making a reliable report thereofto the reason, the supreme judge. Itsduty is to its colleagues, the reflectiveand intellective powers by which thesoul examines its own actions, and bycertain innate criteria provides a knowlof the law of God and Nature; but,unfortunately, imagination may con-tribute to the disiuption of the wholeapprehensive process; for once passion(excessive emotion) crosses the thresh-old, it colors the imagination through



which the understanding must viewthe world, and soon reason itself be-comes “passion’s slave.”

The prevention of madness, curbingeven a riotous imagination, is patience;

and patience is not passive waiting, norstoical endurance. It is positive firm-ness of mind, self control, will power.

The cure for madness, if it be cur-able, is repose and recreation—removethe patient from sights and soundswhich may stimulate imagination, re-strain bodily movement, induce sleep,and then endeavor to divert the mindfrom the obsessive passion to somethingelse, “with one nail drive out another.”

When the total soul is affected, how-ever—in Elizabethan terms the vegetal

(organic functions), the sensitive (emo-tions), and the rational (sensory per-ception, imagination, memory, judg-ment, will)—madness is complete andpermanent, for there is left no meansby which the soul may recover itsformer state.

A Case Record Much that is obscure and puzzling

in the character of King Lear disap-pears when we accept it for what inone respect it is—a dramatic illustra-tion of a psychopathological theory.Far from being a vague picture of aclinical entity, Lear is an individualcase history; the disease is specific,carefully defined, and accurately de-scribed. The characterization is authen-tic, for while King I,ear is a distinctportrait, having no traits in commonwith other madmen in the Shakespear-ean gallery, every symptom apparentin his deeds or thoughts may be veri-fied from the scientific treatises of thetime.

The characterization appears equallyauthentic when compared with clinicalreports of the present decade. The re-cent conclusion as to senile dementia—which most frequently has been the in-correct diagnosis of Lear’s case—is that,although a certain amount of mentalinadequacy is to be expected in agedpersons, there is in professional termsno such disease as senile dementia, tikeinsanity or madness, dementia is ablanket term meaning, simply, anymental disorder. It never occurs dueto age alone, never occurs without pre-

disposition or susceptibility, never un-

less induced by adverse conditionsstrong enough to drive the maladjustedindividual over the line between eccen-tricity and disease.

The situation most likely to cause

psychological stress in the aged is lossof independent activity associated withretirement from an occupation, break-ing up the home with its routines, andgoing to live with married offspring.Even this situation is less stressful uponthe individual who has fortified him-self with intellectual or other pursuitsto fill the hours of unaccustomed leisure,which otherwise would be occupied withintrospection and regret growing out ofthe contrast of what now is with whatused to be.

Susceptibility As we observe Lear in the act of

creating the situation which is to pre-cipitate his illness, we agree with Kent,“Lear is mad”—or nearly so. Such“folly,” “hideous rashness,” “uncon-stant starts” and “poor judgment” donot indicate mental health. Regan tes-tifies: “ ‘Tis the infirmity of his age;yet he hath ever but slenderly knownhimself.” Goneril agrees: This “un-ruly waywardness” is only the “im-perfections of long engrafted condi-tion,” increased by his “choleric years”;it is not the “infirmity of his age”alone, for the “best and soundest of histime hath been but rash.”

Lear is susceptible to some form ofmental illness; but whether the exces-sive amount of choler (yellow bile) inhis blood, due to organic disintegration,is responsible, rather than the longhabit of rash (choleric) behavior, is aquestion. At any rate, whether it isthe liver or the will that is out of order,a man who has been rash by habit isa man who has known himself “butslenderly.”

Onset ot Instability The hostile environmental condition,

contributing to Lear’s mental instabili-ty, soon has its effect. Significantly, atthe very moment Lear realizes howhostile the environment really is, hefirst appears conscious of physical dis-tress. Having left Goneril’s house be-cause of cruel treatment, he learnswhile on his way to make his home

with Regan, that she is “made of the



self same metal” as her sister—has ar-ranged to be not at home on his arrival.His reaction to this news provides anexample of how Shakespeare, becausethe theory is so integrated with histhinking, can easily compress into asentence what migfit be a chapter inTimothy Bright’s A Treatise of Melan-choly (London, 1586):

O, how this mother swells up to-ward my heart!

Hysterica passio, down, thou climb-ing sorrow,

Thy element's below!

Lear is not speaking of a heart at-tack, nor of the warning signs of apo-plexy. He feels pain and suffocation, asif his “rising heart” is about to “breakinto a hundred thousand flaws.” Withthe Elizabethans “heartbreak” is nota metaphor; they supposed that underextreme pressure the heart actuallydoes break. This passage can only beunderstood as the physiological effectof passion: Sorrow shrinks the heart;then, to succor the center of life, thevital spirit summons a rush of blood,and the added pressure causes the pain-ful sensation of swelling.

This blood is “muddied”—the mother(dregs, melancholy, earthy humour,black bile) is climbing up from its ele-

ment earth, wrhich corresponds to thelower part of the body in Elizabethanmicrocosmography; specifically the liv-er, where the humours originate. Mel-ancholy is a heavy, dry substancewhich thickens the blood, clogs up pas-sages, and defiles the whole supply ofhumours and spirits. If this “climbingsorrow” continues to rise unpurified tothe brain, it will there affect the animalspirit; i. e., under the stress of emotion,the blood chemistry is affected, andconsidering the organic changes broughtabout bv the toxic condition, there issmall likelihood that the reason willremain unimpaired.

Understanding, now, the interplayof physical and psychic causes, we ex-perience sympathetically Lear’s “heartstruck injuries,” and witness the ago-nizing struggle between reason and the

Rosicrucian usurping passion:Digest You heavens , give me that patience ,April patience I need! . . . do not make1951 me mad . . . No, I'l l not weep . . .

The

O . . . 1 shall go mad! . . . Thou, all shaking thunder, strike flat the thick rotundity of the world! . . .

No, I will be the pattern of all patience; I will say nothing . . . m y wits begin to turn.

. . . the tempest in my mind Doth from m y senses take all feeling else

Save what beats there. Filial ingratitude!

. . . O, that way madness lies; let me shun that;

No more of that. . . . I'l l pray, and then I'l l sleep.

This is his last rational moment.Henceforth he is “bound upon a wheelof fire (choler, imagination)” until re-stored to temperance by a “simple” ad-ministered by his physician, by reposeand the soothing influence of music,and by gentle kindness in his convales-cence in accordance wdth the admoni-tion:

Trouble him not more Till further settling.

Diagnosis The complete record of Lear’s case

shows that “the infirmity of his age”is not the source of his mental illness.Any man of eighty and more who canride all day, hunting with his knights,and come home with a roaring appetite—“let me not stay a jot for dinner”—is not sick. A man of his age, sufferinga night of exposure, improperly clothed,in a terrific rain and wind storm with-out succumbing to the ague (acutefever) which, it is implied, he con-tracted; and a man, after being con-fined to bed on doctor’s orders, whocan kill a young man, is not senilein body. And the fact that he is onlytemporarily demented, that he dies

more sane in mind than he has beenfor years, evidently, shows that hismental trouble is not due to irreversi-ble processes of bodily deterioration. Inmind, likewise, senility is the last wordto be applied to Lear. Except duringthe peak of his seizure, the hallucina-tory interval, his intellective facultiesremain intact; moreover, are unusuallykeen for a man of any age. There is nosuch disease, as far as Lear is con-cerned, as senile dementia.

[ 1 * 5 ]



As Lear continues to mention bodilysymptoms, we cannot be sure whether“nature, being oppres’d, commands themind to suffer with the body,” whetherthe body is suffering with the mind,

or whether Shakespeare is merely us-ing the terminology of physiology todescribe a mental state. Either assump-tion—or all three at the same time—could be true. “Melancholy,” for in-stance, is the name both of a mentaldisease and of a humour; which oneprecedes the other as cause is undemonstrable. Melancholy, by the way, canalso be a habit—“idleness and volun-tary solitariness . . . delicious at first,”but growing into a “cankered soul”(Burton, Anatomy of Melancholy.

London, 1621). These habits, long en-grafted, are suggestive of the modernneuroses.

Says Kent of Lear in his frenziedstate, “His wits are gone . . . All thepower of his wits have given way to hisimpatience.” This is the mechanismof the disorder, in sixteenth centuryterms; but Gloucester’s comment, equal-ly Elizabethan, opens vistas upon mod-ern psychiatry. Like Lear, Gloucesteris old and overcredulous. He has thesame regret for wrong done to a loyalchild, suffers as much in mind, andmore in body, from injuries at thehands of wicked offspring, and yetGloucester is not out of his mind, Ibe

cause he is not susceptible. He enviesLear his way out of “feeling . . . hugesorrows”:

The king is mad: . . . Better I were distract:

So should my thoughts be sever'd from m y griefs, And woes by wrong imaginations

loseThe knowledge of themselves.

Any conclusion as to the modemdesignation for Lear’s madness is sureto be inclusive; but having accepted

erforce the case record as Shakespeareas submitted it, we scarcely can avoid

accepting Shakespeare’s own diagnosis — hysterica passio , uncontrollable emo-

tional outbursts. This is definitely anabnormal mental condition, the extrem-ity of which is commonly called hys-terics. It is not to be confused withthe psychoneurosis hysteria, character-ized by the conversion of rejected emo-tion into a symptom of bodily disease.This nervous disorder, for which mod-em psychiatry has no better name thanhysterical neurosis, has nowhere beenbetter defined and more vividly illus-trated than in The Tragedy of King

Lear.

Reference*:Anderson, Ruth Leila, Elizabethan Psychology an d Shakespeare's Plays, Iowa Humanistic Studies, Vol.Ill, No. 4., University of Iowa Publications, 1917.

Mental D is or de rs o f La te r L if e, e di te d by Oscar J.Kaplan, Stanford University Press, 194T.

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The Rosier ucian Digest April 1951

ARE YOU PSYCHIC?By R o d m a n R . C l a y s o n , Grand Master

^ ie average person prob-ably looks with suspicionupon things of a psychicnature. There are thosewho refer facetiously topsychic functions anddemonstrations. Further-more, that which is said

_ ___________ to be psychic in natureis often associated with the practices ofcertain cults, sects, and spiritualisticmediums. The truth of the matter isthat we all are psychic, whether werealize it or not.The word psyche was originally se-lected as one that would symbolize the

Breath of Life and the soul essence inman. The ancients realized that thesoul of man comes into the bodythrough the breath, as stated in theBook of Genesis. The modification of psyche into the adjective psychic ac-tually means breath or wind in motion. The ancients could not think of anyword that pictured to them the realnature of the soul until psyche or psy-chic was adopted. Literally, the word psychic is an attempt to explain thesoul as something that moves silentlyand swiftly through space—as the windin strong action—and as that whichenters the body through inhalation ofthe breath and leaves the body as thebreath is exhaled. Considering theorigin of the word, anything that ispsychic would pertain to the soul es-sence or the soul’s consciousness orvitality.

Psychic, as defined by Webster, re-fers to conditions such as life, soul,breath, that which is spiritual, themind, the mental life. It does not per-tain to the physical; it is somethingoutside the realm of known physicalprocesses. From the philosophic dic-tionary, psychic is defined as, in ageneral sense, any mental phenomena.In the special sense, psychic is re-stricted to unusual mental phenomena,such as telepathy, intuition, et cetera.

When the mystic uses the word psy-chic, he means that which is related toor is a part of the consciousness of thesoul personality. Some of this psychicconsciousness, or soul consciousness, isin every living cell of the human body.To the mystic, that which is psychicalalso refers to the divine qualities inman. To the psychologist, it has be-come associated with the new defini-tion of psychology, namely, that whichis concerned with inner perception,sensation, and mental functions. Thepsychical is nonphysical but neverthe-less the resultant effect of organiccauses. Conscience, moral precepts,personality, intuition, projection, reve-lation, vision, Cosmic consciousness, etcetera, all of these are reduced to thecategory of psychological phenomena.

According to Jung, our consciousnessis dependent upon the unconscious.Freud, Adler, and Jung are mainly con-cerned with the different phases ofmental functioning. They have, for themost part, taken them separately and



individually in their experimentalmethods rather than making a studyof the whole mind. They agree, how-ever, that the various levels of con-sciousness, unconsciousness, and super-consciousness are all interrelated. Jungfeels that, from the beginning, the con-scious and the unconscious have beenone, that one cannot exist without theother. Yet he feels that only to a cer-tain degree can we di-rect our consciousness,while, on the otherhand, the unconscious-ness has an order andco ntin u ity independ-ent of us.

The mystic is notconcerned with thevarious levels of con-sciousness. He feelsthat consciousness isan objective, organicfunction of the brain,but that subconscious-ness is a subjective ex-perience concernedwith the mind whichneed not necessarilyalways be associatedwith the brain.

The Sixth Sense Objective perception

is what we perceivetlirough the five objec-tive sense faculties.Anything that is notperceived in this man-ner must come fromanother source—thesubjective. It comesfrom the mind of thesoul or that phase ofour mind known asthe subjective. This ispsychic perception, because it has to dowith that which is nonphysical.

If, as the mystics point out, thatwhich is psychic is associated with thesoul essence, the psychic can have littleto do with the physical functions ofthe body or the physical world at large.Being psychic means being equippedwith a subjective mind, the soul es-sence, with an ability to perceive withthe psychic processes of the subjectivemind. Furthermore, we are psychic tothe extent that we allow our psychic

or soul qualities to be further developed.Probably one of the first indications

of psychic development is the abilityto avail ourselves of our intuitive fac-ulty. Intuition is often referred to asthe sixth sense. Intuition is the voiceof the subjective mind. Regardless ofobjective reasoning to the contrary, weall have had the experience of an in-tuitive voice or command or impression

compelling us to ac-cept or reject some-thing. Eventually, wehave found that theintuitive impulse wasright.

No one doubts thepsychic function of in-tuition. How else canwe explain incidentswhich have occurredto us personally, or ofwhich we have heard:the man who whileseated in a theaterwith his wife had acompelling urge toleave at once andreturn home—uponnearing their homethey found the houseon fire; the motherwho had the impres-sion that her son, fight-ing in Korea, had beenkilled—a few days aft-er the impression, shereceived a telegramfrom Washington ad-vising her of the trag-edy; the young couplewho after franticallysearching had almostgiven up hope of find-ing a place to livewhen unexpectedly

they received the driving impulse tovisit a certain address on a certain street.They did so and found an empty apart-ment with suitable accommodations. Thelist of such experiences is endless. Suchimpressions are psychic in nature.

Intuition, the inner voice, the hunch,or whatever name we wish to call it,is what is technically referred to aspertaining to the field of extrasensoryperception. This means having theability to perceive beyond the rangeof the physical senses.

By li s te r L-. Libby, M. S. , F. B. C. Director, AMOBC Technical Dept.

• W est inghouse researchers are experimenting with a device which exhibits the property of electrol um i ne sc en c e. a p h e n o m e n o n known in principle since i t was discovered in Germany about 1920. The device is a sandwich in which a layer of phosphors is placed between a plate of conducting glass and a metal sheet, much like the dielectric in a condenser. When an alternating electric f ield is applied, the re

sult ing electrostatic strains—for reasons not yet clear—cause the phosphors to emit a pale greenish l ight, al though at insignificant electrical efficiency.

• A Brit ish scientist has calculated that , in any attempt at controll ing weather, i t is necessary to move or influence at least a billion tons of air in order to create a reasonable area of depression.

• University of Rochester scientists have reported tests showing the appearance of lymphocytes with bilobed or double nuclei in the blood of personnel who are working with the 130-inch cyclotron at the University. Early detection of radiation dosage may be possible by the techniques they describe.



There are several receptors to psy-chic impressions which are natural butbeyond what we call the physical. Within the physical body, they areprincipally the psychic centers, some ofthe nerve plexuses, some of the glands,and the sympathetic nervous system.

Our sense faculties have to do withthe ability to use everything availableto the subjective or objective conscious-ness. Impressions received through thesubjective faculties are termed psychic impressions. Furthermore, the variousmental activities are psychic functions.One who is psychically developed makesfull use of objective and subjective im-pressions through the memory andreasoning processes. This adds to thesum total of a well balanced conscious

state and a harmonious life. Extrasen-sory perceptions cannot be explained ifwe do not recognize the psychic facul-ties and that aspect of the mind knownas subjective consciousness.

Research Work Many psychologists seem to give ex-

treme emphasis to the motor aspect ofthe mind—in other words, to know theactivity of the motor consequences ofmental life in order to find out fromthe motor point of view how the mind

acts and reacts. There is a tendency,however, to become particularly inter-ested in personality development. Thisis achieved through the integration ofthe total mind including thought, emo-tion, and will.

Outstanding for the results of his re-search work is Dr. J. B. Rhine of DukeUniversity, who, over a long period oftime, has made a careful study of ex-trasensory perception. He has endeav-ored to reach a scientific explanationof certain mental perceptions that arereceived independently of the sense or-gans. Dr. Rhine’s particular interesthas been that of telepathy and clair-voyance. Telepathy was perhaps thefirst psychic function to be scientificallystudied, because the belief in telepathyis probably as old as mankind. It was

The important enough in ancient Greece toRosicrucian bring forth the theory of Democritus as.y to the way it worked. Telepathy speutgest cifically deals with thought transferAprtl ence between two persons, a sort of1951 mind to mind relationship.

Efforts have been made to determinewhy some people are more sensitivethan others, to find out why sensationsrealized in the consciousness are moreintense in some persons than in others.Dr. Rhine, in his experiments, has been

quite successful with what he termsclairvoyance. He explains that clair-voyance is involved with the interac-tion of the mind with matter. In otherwords, the identification of concealedcards by a person can be accomplishedthrough clairvoyance. There is tremen-dous evidence suggesting that the mindcan transcend space. The spontaneousawareness of distant events of whichthere was no previous knowledge is fre-quently reported.

Most psychologists now feel that theestablishment of the mind as differentfrom the brain is a fundamental truth.They reason that the mind is a factorin its own right in the total composi-tion of the personality. Therefore, thepersonal world of the individual is notcentered completely in the organicfunctions of the material brain. Inwhat are said to be the normal processesof experience, the mind and brain actupon each other; therefore, they mustbe integrated.

A large number of mental experi-ences are said to be psychic in nature,

although some mental experiences arenot psychic. Thus far scientists havefound no evidence to support the con-tention of those groups who feel thatone can psychically perceive so called“spirits,” or “disembodied entities,” al-leged to have passed from this world.

Extrasensory perceptions having todo with intuition, telepathy, and certainoccult powers are in the lower scale ofconsciousness, while in the higher levelsof consciousness we have spiritual reali-zation, knowledge of Reality or God.Sometimes this higher level is referredto as the superconscious. The highestexpression of consciousness varies indifferent people. Manifestations ofhigher spiritual emotions are physicalindications of higher inner growth.

Gaining in Spirituality Psychic experiences, which are some-

times referred to as being divine orCosmic, not only change the intellectualside of the mind by giving it a newfund of knowledge of reality behind



the phenomenal world, but they alsochange the quality of the emotional lifeof a person. A mind that has had suchexperiences needs no inference or logicto understand the existence of reality,because with the enlightened intellectthe emotions are satisfactorily inte-grated.

We may speak of it as emotion, butactually we are psychically affected bya beautiful woodland scene, by pleasingcolors, or inspirational music. Religiousexperiences, spiritual ecstasy, may besaid to be psychic in nature. The mys-tics say that the wide range of psychicimpressions has its source in a Cosmiccondition which is separate from thephysical world.

It may readily be seen, then, that toa greater or lesser degree we all arepsychic. We may not be objectivelyaware of our psychic urges and im-pressions. We may not feel that intui-

tion or hunches are psychic. Neverthe-less the only scientific explanation forthem is that they are beyond physicalor objective consciousness or awareness.Recognition of this fact will help usmore and more to make use of ourpsychic processes. We can enjoy psy-chic development and make good useof mental factors, some of which maynot yet have been identified.

Psychic development stimulates spir-itual perfection. Just as we can bebrought concomitantly into harmonywith others through telepathy, so canwe become sympathetically attunedwith the Cosmic or that which is of theInfinite. As we develop the more fre-quent use of the psychic processes with-in, we will find that we are furtherdeveloping the objective processes with-out. The psychic or soul essence withinus is a part of the Divine, an expres-sion of our real selves. It is the ex-pression of the personality, or soul self.

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Address all replies (stating full particulars in first letter) to:FAIRCHILD TECHNICAL INSTITUTE, INC.

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PERSONAL INSTRUCTIONGreat teachers have become famous in history not only for what they taught, but for

the impact of the personality upon their students. Often a principle or law only pa rtly

understood is made clear in the mind of the student who is privileged to have instruction from a teacher equipped not merely with the knowledge of his subject matter but with a sympathetic understanding of the needs and aspirations of the pupil. The Rosi- crucian Order is a teaching organization. It uses every acceptable method that will help to bring to its members the principles which th ey wish to study. One of the channels through which it functions is the Rose-Croix University where Rosicrucian teachers present those subjects in which they have specialized, to Rosicrucian students who wish to gain knowledge in the same field.

Many former students have said that to receive instruction in the classrooms of the Rose-Croix University in the subjects in which they were interested was an opportunity of a lifetime. There is still time to prepare for attendance at the 1951 term of the Rose-Croix University, to be held from June 18 through Ju ly 7. If you have not made your plans, write today for a copy of The Story of Learning and a list of the courses to be offered at the coming session, so that you can complete your preparation and be a resident student at this year’s term. Address: The Registrar, Rose-Croix University, Rosicrucian Park, San Jose, Calif.



The Coming Revolution By Dr. H. S p e n c e r L e w i s , F. R. C.

(From Rosicrucian Dig est , March, 1933)

Since thousands of readers of the Rosicrucian Digest have not read many of the

earlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy of publishing each month one of his outstanding articles, so that his thoughts would continue to reside within the pages of this publication.

the arbitrary establishment of moneyin the form of paper and coin to beused as a means of reward for labor,services, and mental efficiency. In thisvery magazine and in our other pub-lications, various writers have spokenof this evil of money . . . one of thebig problems that faces the future is thedoing away with the present monetary

system. Likewise, we all can agreethat the rapid development of machin-ery has enabled certain individuals toeasily control many features of thepresent economic and monetary sys-tems. We cannot say that machineryitself is responsible for these conditions,but the existence of machinery has en-abled the wicked men of the world todo things that they could not havedone otherwise. Certainly we wouldbe wrong in calling natural gas or arti-ficial gas a dangerous thing and con-demn it, or forbid anyone to make or

use gas just because some persons haveused it to commit suicide and othershave used it for criminal purposes. Gascan be used constructively as well asdestructively. Therefore, it is neitheran evil nor a good thing except in ac-cordance with the manner in whichit is used. The machine is in the sameposition.

Machinery could be used today tosolve many of our economic problemsinstead of increasing them. Machinery

t is strange how we al-ways think of a revolu-tion as something thatstarts suddenly, revolvesfast, and causes more de-struction than construc-tion. Perhaps this is be-cause most of the popularrevolutions in the past

have been of that nature. We do notthink of evolution as being rapid anddestructive and certainly a revolutionshould not be any different than aphase of evolution. The wheel on anautomobile revolves and it may revolveslowly or rapidly and yet its revolvingdoes not necessarily bring destructionor injury to anything. The earth isrevolving and we certainly can speakof the revolutions of the earth as some-thing good and peaceful. Science haspassed through revolutions as well asevolutions and so have art and musicand many other phases of civilization.But there is another revolution com-ing that is different from all of the oneswe have had in the past. It will beconstructive as well as partially de-structive inasmuch as it will eliminate

The many of the various things in life, as Rosicrucian we^ as create many new and beautiful

things. . . . Digest Rosicrucians have understood for April many centuries that one of the evils1951 of the present form of civilization is



has aided civilization in the past andhas helped every man and woman tolive more happily and more properly;it can be made to help in the sameway again in the future. The great

problem that faces the future is thatof finding some way of rewarding manfor his services. The use of money per y mits of too much crime and too muchelasticity in the artificial valuation ofthings. Money in and of itself shouldhave no power but today it has a powerand when this power is in the nandsof the wrong person it becomes dan-gerous. It is not in accordance withKarmic law that man should be paidfor his services and labor and devotionby giving him something that is wholly

artificial and which he can use to injure others or to injure the very sourcefrom which the reward issues.

Think of those who have not laboredat all, but who are living on the artifi-cial reward accumulated by their par-ents or forbears and now with thisunearned and undeserved power intheir hands they may use it to live alife of idleness while others who areworking and laboring do without theproper rewards; or they can use it todestroy friend and enemy. The Rosi

crucians have long advocated that someother means of reward must be found.t l o c a r d a l a S c r i p t

If I may venture to make a sugges-tion that has been in the mind of theRosicrucians for many centuries, it isthis: A certificate based upon units ofservice should be substituted in theplace of money. As a basis for the sys-tem of measuring service, the serviceof the farmer might be taken as thestandard. One day’s service of the

farmer or agriculturist could properlybe called a basic service since the farm-er’s service represents the very strengthand power of man’s life on earth. Tak-ing the farmer’s average day and mak-ing it the standard unit, some form ofscript could be used whereby the serv-ices of every human being could beproperly rewarded. The professionalman, such as the doctor, who rendersunusual service and benefit to the com-munity might receive in one day ascript equal to three units of service orequal to three times the value of theservice of the farmer. The clerk in

the store might receive for each day’slabor a unit and a half of this script.Younger people, or those in less im-portant services, might receive for theirdaily pay script equalling half of the

unit or equal to half the service ren-dered by the farmer in one day.All of these scripts representing vari-

ous units of fundamental service couldbe cashed at stores or exchanged forfood and necessities and even smallfractions of a single unit might be usedfor exchange purposes. This script couldneither be given away, nor banked, norstored up, nor preserved or saved forthe future, since it could only be ex-changed for necessities and for serviceand would have to be used by the per-

son to whom it was issued. In this wayall of us would receive the necessitiesof life and even the luxuries in ex-change for the service we rendered dur-ing the day or night. Those of us whowould want to labor in a productivecapacity could go to work knowingthat there would be sufficient script topay us adequately and that no bankfailures, no wars, and no fluctuationsof stock markets or gold standards couldaffect the script we had received.

A service unit is the only standard

that could be made universal. Eventhe housewife would receive such scriptas would be indicated by the servicesshe rendered in her home. Such a planwould bring about universal employ-ment and universal prosperity andmany other improvements such as theelimination of bank failures, the impos-sibility of false investments, artificialinflation of values and securities, andsimilar things.

Such a revolution in our economicsystem is sure to come about. This is

the revolution I referred to and anyonecan plainly see that it is not going tohappen suddenly and it will not upsetour conditions overnight.

Whether or not England and Franceand other countries will make thechanges that may gradually come aboutin the United States, it is difficult tosay. One thing is certain, however, andthat is that the countries of NorthAmerica are safe, staple, and sane intheir character. The last thing in theworld that anyone should question isthe integrity of these New World coun-tries. Nothing is to be gained by crit



icizing the political or governmentalpowers that are always working inthese North American countries tomaintain peace and prosperity againstthe odds of a minority that representthe restless and the radicals.

One radical can do more to upset thebalance of a nation or of a community,

province, or state than a thousand per-sons can undo through legislature orthrough any other form of united ac-tivity. The radicals are always seekingan opportunity to promote their de-structive ideas and take advantage ofevery degree of restlessness to arousethe flame of destructive fire.

V A V

Law of Acceptance By R o b e r t B . T . B r o w n , F.R . C .

To arrive at this rational objective, manmust either consciously or unconscious-ly conform to and cooperate with Cos-mic law governing desire, acceptance,and manifestation.Every pleasant experience, and like-wise every conflict, stems from individ-ual, racial, national, or internationalaction —right or wrong. Action is al-ways powered by individual or collec-tive thinking. Logically then, individ-ual or collective thinking must be al-ways directly or indirectly the resultof right or wrong desire. Only right desires meet with Cosmic approval, co-operation and manifestation. And be-cause the pattern of living is shapedby our desires, actions, and our think-ing, every desire must be examinedbefore we broadcast it or attempt touse the technique of acceptance andmanifestation. ‘First things come first.’On the mental plane, we cannot ‘startfrom the top’ any more than we canbuild a brick chimney from the top,for if we try to do that how is the

first brick going to stick!’We know from our own experiences

that mental and spiritual tranquility is

c o s m i c Gift is Complete-ly Ours Until We AcceptIt!

First break down andthen integrate this appar-ently simple statement;otherwise, its subtlety andpertinent application toacceptance and successfulmay be easily overlooked

and underestimated. It can be restatedthis way: Until we know why it isnecessary to condition every desire withTHANKSGIVING, and how acceptanceis related to manifestation—the giftswe expect will not be completely ours.

Consider the gifts man may accept:all of the aspirations universal to man-kind. Peace Profound, the great Rosi-crucian ideal, is the highest goal towhich man can aspire. But before manexperiences this ideal state, there is themore immediately desirable mental and

J 7 e spiritual tranquility indispensable forRosicrucian abundant, progressive living here and

. now. Whatever one is—whatever one Digest has now—the insistent lifelong urge toApril live more abundantly is always latent1951 in the heart and mind of humanity.



definitely essential to abundant living.Whereas frustration and anxiety createconfusion, paralyze mental, physical,and spiritual faculties, THANKSGIV-ING engenders tranquility, establishes

confidence, stimulates clear thinking,increases receptivity to Cosmic inspira-tion and direction, and vitalizes con-structive effort in productive channels.

The technique of acceptance is notmere abstract theory. It is workablebecause it is based on Cosmic laws, in-cluding the law of Karma, as an earnedcompensation. Only unwanted Karmicobligations not completely amortizedcan defer its operation. Not for longcan individuals or nations ignore Kar-mic justice, if they desire to surviveand prosper—to live more abundantly.

The Formula Before we can completely accept

manifestation of a Cosmic gift, tnemind must first be cleared of doubt,because doubt creates anxiety which inturn stifles expectation and raises aninsurmountable barrier between us andacceptance—and manifestation. It isdifficult to rid the mind of doubt andof anxiety when we are under excessivestrain and pressure of adverse circum-stances, but it can be done. Fillingone’s entire being with genuine thank-fulness—an overwhelming, poignantemotional flood of gratitude for the goodthat one already has—can leave noroom for doubt and anxiety. We knowthat two unlike emotions cannot pos-sibly occupy the mind at one and thesame time.

Conscientious conformity to the for-mula given herein cannot fail to makemanifest any right desire. And in sodoing there will be established as aresult of personal experience, an un-alterable, enduring confidence in theinevitable sequence of manifestationfollowing complete acceptance, if andwhen it is preceded by right desireconditioned with thanksgiving.

After absolute confidence in Cosmiccooperation is born in us, we will em-ploy this technique of acceptance with-out conscious thought of the specificformula; but until we have this abso-lute confidence, the need to keep thisformula in mind is indicated.

In man there is only one mind, theMind of God. This mind, God’s con-

sciousness in man, visualizes and is man’s mutual heritage, his natural heri-tage of spiritual and material abun-dance. “Every good and every perfectgift cometh down from the Father of

Lights, in whom there is no variable-ness, nor shadow of turning.” Because“The Father of Lights,” and likewiseCosmic Law, is forever impartial andunchanging, if we actively and har-moniously cooperate with Divine Lawand have amortized our Karmic debts,you and I are heirs to “Every goodand every perfect gift.”

Our bodies cannot long tolerate con-tempt for nature’s laws; indifferentreading of all the wisdom of the ageswill never inculcate wisdom in our-selves, nor can occasional conformity toCosmic law be expected to raise thelevel of consciousness or to solve ourproblems.

Jesus understood and demonstratedthe law of acceptance to His apostlesand followers. Before He commandedLazarus to come forth from the cave,the stone sealing the cave was removed,and then Jesus said, “Father, I thankThee that Thou hast heard me.” It isrelevant and instructive if we notethat Jesus voiced His thanksgiving notafter, but before His desire was mani-fested—before Lazarus came forth aliveat the end of his fourth day in the cavewhere he had been buned. In thisrecord of a so called miracle we havea profoundly convincing demonstrationof the law of acceptance.

In his letter to the Philippians, Paulevidenced his knowledge of and con-fidence in the effectiveness of this law.“In nothing be anxious; but in every-thing, with supplication ( desire) and

thanksgiving, make your requests beknown to God. And the peace of Godwhich passeth all understanding, willguard your hearts and minds.” Whenthanksgiving obsesses the emotions, then and then only gratitude will notbe merely lip service. It will then comewith power, from the heart and soul.

When we can assume the same grate-ful, unquestioning attitude toward theGiver of all good gifts, so beautifullyexpressed by the smiling face and eyesof a little child when parents satisfy,even anticipate, its every need or de-sire, we too, will open wide the door





MEDITATIVE MOODThis Indian ascetic, one of lIn* numerous so-called Holy Men. sits cross-legged in the hot sun. Fo r hours at

a time he remains motionless and oblivious to his surroundings. He create s a world within his consciousness into which he retreats. There he finds an ecstasy and a peace that the poverty and squalor of his environment deny him. His philosophy is one that is completely cou nter to the objectivity of the Western world.

(Ph b AMORC C E di i )



‘THecUfattott 'TH m &C c You a r e s e a t e d in the Temple. Ecstasy wells up from within you as you

listen to the melodious SECRETO ETERNO—and to which the colomberhythmically and gracefully makes her ritualistic entrance. There is a fountain ofdelight in your heart while you meditate to the soft strains of Victor Herbert’sAH , SW EE T MYST ERY OF LIFE. “If only I could take this divine rapture

with me . . . if I could just have it in my home,” you yearningly remark toyourself.

]\[ow you can have this entrancing Tem ple music in your home. A specialorgan-recording, under Rosicrucian direction, has captured the mystic qualitiesof this music as heard in the Supreme Temple. The record is double-sided, teninches in diameter, with the mechanical perfection of the latest electrical transcriptions. Long demanded, now available. Priced at only $1.50, postpaid.

Rosicrucian Supply Bureau Rosicrucian Park - San Jose, Calif.



Member of“FUDOST”(Fede ra t ion

Universelle desOrdres e t

SocietesTuil iat iijue s)

' 1 ' I IF. PURPOSE OF

THE ROSICRUCIAN ORDERThe Rosicrucian Order, existing in all civilized lands, is a uonsectariun

fra ternal body of men and women devoted to the invest igat ion, s tudy, and p ra c ti ca l app li ca tion of n a tu ra l and sp ir it u a l law s. T he pu rp ose of th e o rganization is to enable all to live in harmony with the creative, constructiveCosmic forces for the a t ta inm ent of heal th , happiness , and peace. The Orderis in ternat ional ly known as “AMORC (an abbrevia t ion) , and the AMORCin America and a l l o ther lands const i tu tes the only form of Rosicrucianact iv i t ies uni ted in one body for a representa t ion in the in ternat ional federation . Th e AMORC does not sell i ts teaching s. It gives them freely toaff il ia ted mem bers togethe r wi th many other benefi ts . Fo r complete informat ion about the benef i ts and advantages of Rosicrucian associa t ion wri tea le t ter to the address below, and ask for the f ree book The Mastery ofLife. Address Scribe S. P. C.. in care of

A MO li t ’ TKM PLK Rosicruc ian Park, San Jose, California, U. S. A.

(Cable Add ress: “AMORCO” )

Supreme Executive for the Jurisdiction of The Americas, British Commonwealth and Empire, France, and Afric a: Ralph AI. Le w is, F. It. C.—Imperator

D I R E C T O R Y PR INCIP AL AMERICAN* LOD GES ANI) CHA PTE RS OF THE A. M. O. R. C.

The fol lowing are the pr incipal cha r tered R osicruc ian L odges and Cha pters in the Uni ted Sta tes , i tster r i tor ies a nd possess ions . The nam es and a ddre sses of o ther American Lodges and Chapters wil l begiven upon wri t ten request .

Daniel O.

CALIFORNIA Long Beach:*Abd iel Lodge, 2455 A tlantic Ave. Nor val W.Ward. Master. 138 East 15th St.I.os Angeles:*ITermes Lodge, 148 N. Gramercy Place, Tel.GL adsto ne 1230. A lbert M oore, Ma ster, 4242 Costello Ave.. Sherman Oaks.Oakland :*Oakland Lodg e, 263 Tw elfth St. Selma Carash,M aste r, 1405 Grand Ave., Piedmont.Pasadena:Akh naton Chapte r. 20 N. Ra ym ond St. EloiseC. Anderson, Master, Tel. Cleveland 7-4353.Sacramento:Clement B. LeBrun Chapter, I .O.O.F. Bldg., 9th& “K " Sts. Jo se ph N. Kov ell, M aster. 2661Castro Way.San Diego:San Diego C ha pte r 2691 "B " St. Ne lia L. Conrad, Master. 2535 Jefferson St.San Francisco:*Francis Bacon Lodge. 1957 Chestnut St. , Tel.W Est 1-4778. Vinc ent Matkovieh, Jr.. M aster,167 Ethel Ave., Mill Valley.

COLORADO Denver :Denver Chapter, 206 Cooper Bldg.Ferris, Master, Box 1536.

DISTRICT OF COLI MBIA Washington:Thomas Jefferson Chapter. 1322 Vermont Ave.Einbert A. Le Lacheur. Master, 3408 LivingstonSt.. N. W.Geo. Wa shington Carver Chapter, 1 .0 .0 .F . Ha l l.9th & - 'T " S ts. Hu bert E. Po tter. M aster, 1324"R " St. , N. W.

FLORIDAMiami:Miami Ch apte r. B iscay ne T em ple, 120 N. W. 15thAve. Mrs. R. E. T ho rnto n, M aster, Box 724,South Miami.

ILLINOISChicago:* N e fe rt it i L od ge , 2539 N. Ked zie Av e., Tel . E v erglade 4-8627. George Fenzke, Master. 1219 AltgeldSt .

INDIANAIndianapolis:Indianapolis Chapter, 311 Ober Bldg., 38 N.Pe nnsy lvania St. Ru th M. Boyll, Ma ster, 2216Madison Ave.South Bend:May Banks Stacy Chapter, Knights of PythiasHa ll, 519 S. St. Jos eph St. Ha rold H. H osford.Master, Granger, Ind.

MARYLAND Baltimo re :*John O'Donnell Lodge. 301 W. Redwood St.Mrs. Clara C. Mayer. Muster. Tel. CatonsviUe 9192.

MASSACHUSETTS Boston :*Joh ann es Kelpius Lodge, 520 Boyls ton St . August H. R. Johnson. Master, 27 Barrett Court,Lynn, Mass .

MICHIGAN Detroit :*Th ebes L odge, 616 Hanco ck Ave., W. And rew J.Heck, Master. 6680 Pelham Road. Dearborn.Lansintr:Le onard o da Vinci Cha pter, 603 S. W ashing ton.R. E. Van Hoosoar. Master. 818 N. Jenison.

MINNESOTA Minneapol i s :Essene Chapter. Spanish Room. Radisson Hotel ,45 S. 7th St. Mrs. Robe rt Steenb erg, M aster.428 Penn Ave., S.

MISSOURIKansas City:K ansas Ci ty Chap ter. 1 W. Lin wood. Fred Denison, M aster, 3428 V irginia St.St. Louis:*Thu tmose Lodge, George W ashington H otel . 600

N. K in ssh ig h w a y Blvd . F ra n k A ra nd, J r . . M aster. 7817 Weaver. Maplewood. Mo.

NEW JERSEY N e w a r k :H. Spencer Lewis Chapter. 443-5 Broad St.Charles C. Weiss, Master. 535 Pennington St. ,Elizabe th. N. J.

NEW YORK Buffalo:Ram a Cha pter, 225 De lawa re Ave.. Rm . 9. Dr.Marie Zittel, Master, 96 Buffalo St. , Hamburg.

N. Y.New York City:*

N ew Y ork City L odg e. 250 W. 57 th St . W alt e rF. S chidlo . M aste r, 7826 - 90th Ave., W oodha vej).

N. Y.Book er T. W ashin gton Ch apter. 69 W. 125th St.Clifford D. Panton. Master, 205 W. 140th St.Roches ter :Roc hester Chapter. Hotel Seneca. Mat i ldaSchweizer, Master. 426 E. Main St.

OHIOCincinnati :Cincinnati Chapter. 204 Hazen Bldg.. 9th & MainSts. Mrs. Lillian Kueck, Master. 8243 Daly Road.Columbus:He lios Cha pter. 697 S. H igh St. W alte r .1. Koh- b e rg e r. M aster. G alena , O.

(Directory Cont inued on Next Page)



H u y t o n :Elber t Hubbard Chapter, Rauh Hal l . 56 E. 4 t l iSt. M ary T urn er, M aster, 436 H olt St.Toledo:Michael Faraday Chapter. Roi Davis Bid;?. , Rni.304, 905 Jefferson Are. Joh n C. Davis. Master. 2222 Lawrence Ave.

OKLAHOMAO k l a h o m a C i t y :Am enhotep C hapter, Rm. 318, Y.W.C.A. Bld g..320 N. W. 1st St. Zu ra B. Sprun kle. M aster. 123 N. W. 16th St .

ORKGOX

P o r t l a n d :*Po rtland Rose Lodge. 2712 S. E. Salmon, dro ve rC. Poe, Master. Riverview Apts. . Oregon City.Ore.

PENNSYLVANIA Philadelph ia :*Benjamin Franklin Lodge. 1303 W. Girard Ave.B. Frank Rom inger. Master, 615 M aylors RunRd. . Haver town, Penn.

Pittsbu rgh :*First Pennsylvania Lodge. 615 W. Diamond St. .

N. S. Dr. H a rry St . Joh n M id gl ey , M as te r, 3619Forbes St .

RHODK ISLAND Providence:Roger W il liams Chapter. Hote l Shera ton-Bi l t -more. .J. A. Daudelin. Master. 63 Fletcher St. .Ce ntral Fa lls, R. I .

TEXASHouston:Ho uston C hapter, 1320 R usk Ave. M artin M.Burke, Master. 2611 Baldwin.

WASHINGTONSeattle:*Michael Maier Lodge, Hotel W intonia, 1431 MinorSt. E. M. Shan afelt, M aster, 2002 E. 63rd St.Tacoma:Takhoma Chapter. 1.0.0.F. Temple, 508 6th Ave.Chester A. Howard, Master, 820 S. Cedar St.

WISCONSIN Milwaukee:K arna k C hapter. Com merce Bids . . 741 N. 4th St.Alois F. Eckmann, Master, 2923 W. HighlandBlvd.

LODGES and CHAPTERS throughout the WorldThe address es of o ther Grand Lodges , or the names and addresses of th e i r representa t ives , wi l l be

given upon reques t .AUSTRALIA

Adelaide. South Australia:Adelaide Ch apter, 17 W aym onth St. R. K. W illiams, Master, 33 Wood St.. Millswood.Brisbane, Queensland:Brisbane Chapter, New Church Hall , Ann St.Theodore Ka trakis , M aster. 40 W estbourne St . ,H ighg ate Hill . S. 1.Melbourne. Victoria:Harm ony C hapter, 25 Russe l l S t . Joseph S es tak ,Master, 37 Belgravia Ave.. Box Hill N.Sydney, N. S. W .:Sydney Chapter, I .O.O.F. Hall , 100 ClarenceSt. Rein a Millican, Master. 73 Gard yne St. . Flat5. Bronte.

BRAZILSao Paulo:Sao Paulo Chapter, Masonic Temple , Rua Taba-ting uer a 165. Lau ro de Almeida Soares. M aster,

Banco de Brasil S-A. Rtia Alvares Penteado No . 112.

CANADAMontreal. (Jue.:Mount Royal Chap ter. Vic tor ia Hal l , W estmoun t .Frank L. Peck, Master. 3520 McTavish St. , Apt.35.Toronto, Ont.:

Toronto Chapter, Moose Hall. 12 Queen St.. E.W ilfred E. W aterson, M aster, 2031 Dufferin St.Vancouver, B.C.:*Vancouver Lodge, 878 Hornby St. Paul Schenkel,Ma ster, 441 Se ym our S t., No. 33.Vict oria . B. C. :*Victoria Lodge, 725 Co urtney St. Percy P earson ,Master, Glen L ake P. O.Windsor, Ont.:W indso r Chapter, 808 Marion Ave. W illiam C.Blake. Master, 1215 Argyle Rd.Winnipeg. Man.:Char les Dana Dean Chapter, Royal TemplarHall, 360 You ng St. Ha rold W ang, M aster. 272Dollard Blvd.

CHILES a n t i a e o :Santiago Chap ter. Aristidez Munoz Olmos. Master, Clasificador 668 H.

CUBAC’am ag ue y:Camaguey C hapter, Independ encia Y Raul Lam ar.Emil io Tore l la F lora t , Master. Pablo Lombida 44 .Cienfuegos :Cien fuegos Chap t e r, "Fe rnand ina de J agua"Gacel 70. Jos e M. E ra Yero, Master, A pa rtado 167.Havana:Havana Chapter, Masonic Temple . Jose de laLuz Cabrallero, Santa Emilia 416. altos. SantosSuare z. H. G. Meireles, M aster, C alle C. No. 6,Altos Entre 30 y 32 Rpto la Sierra.

DENMARK AND NORWAY C’ope nha tren :*The AMORC Grand Lodge of Denmark and Norw ay . A r th u r S u n d str u p . Gr. M as te r, V es te rVoldgade 104.

DOMINICAN REPUBLIC Trujillo:Trui i l lo Chapter, Edi f ic io "Copel lo .” Apar ta-miento No. 208, "El Conde” Esquina a “Sanchez."R. F. M ejia S. , Master, C alle General Lup eron 42.

EGYPT Cairo:Amenhotep Grand Lidg e . Sa l im C. Saad, GrandMas t e r, 1 Kas r-E l -N i l S t.

ENGLANDThe AMORC Grand Lodge of Great Britain.Raym und Andrea . Grand Master. 34 Bays waterAve. , We stbury P ark , Br is to l 6.London:Francis Bacon Chapter, Hall of Insti tute ofJo ur na list s. 2 & I T ud or St.. B lack friar s. E. C. 1.Ellen J. Gonin, Master, The Gables. Shortlahds,Kent.Manchester:Joh n Dalton Ch apter. H. D. Gray. Master, 2Frodsham St . . Rusholme. Manches ter 14 .

FRANCEMile. Jeanne Guesdon, Sec.. 56 Rue Gambetta,Villeneuve Sainte Georges (Seine & Oise).

GERMANYAMORC <13b) Muenehen-Pasing. P nst la ger nd . Bav aria (U. S. Zone).

HOLLANDAmsterdam :*De Rozekruisers Orde , Groot -Loge der Neder lan-den. J. Coops, Gr. Maste r, H un zes traat 111.

INDONESIABandung, Java:*Mrs. M. C. Zeydel, Gr. M aster-General, D jalanSulandjana , nr 1 .

ITALY R o m e :Italian Gra nd Lodge of AMORC. (Direct inqui r ies regarding the ac t iv i t ies of th is Lodgeto A. M. O. R. C.. R os icru cian Pa rk. San Jos e,California.)

MEX ICOMex ico, D. F. :*Quetzalcoatl Lodge, Calle de Colombia 24, Sr.German Rackow Arroyo. Master. Col. Sta. Mariade la Ribera Naranjo 64.Monterrey, N. L.Monterrev Chapter, Calle Doblado 622. Norte. Sr.Ed uard o Gonzales, M aster, H idalgo 2625 Pte.

NETHERLANDS WEST INDIKS Aruba:A ruba Ch apter. Gay B. Abram s, Mas ter. 15 GulfWeg, San Nicolas.Curacao:Curacao Chapter. K lips traa t 27. S tephen Vialva-la Roche, Master. 'V Morris E. Curiel & Sons.

NEW ZEALAND Auckland:Auckland C hapter. Victoria Arcade. Rm. 317. F.H. Vincent. M aster, 102 Grea t S. Rd.. M anurewa.

PUERTO RICO San Juan:San Juan Chapter, 1655 Progreso St. . Stop 24,Santurce . Pedro E. Quinones Otero . M aster.Apartado 5251, Puerta de Tierra 27.

SWEDEN Malmo:Grand Lodge "Ro senko rse t . " Albin Roimer, Gr.Master. Box 30, Skalderviken. Sweden.

VENEZUELA Caracas:Alden Chap ter, Velaquez a M iseria 19. AdolfoBlanco A,, Master, Apartado de Correos 305.

^( In i t ia t ions are per formed. )

Latin American DivisionArmando Fon t De La Jara, F. R. C., D eputy Grand M asterDirect inaui r ies regard ing th is d iv ision to the Lat in-Am erican Divis ion . Ro sicrucian P ark . Sam Jose .

C alif orn ia. L’. S. A.



LOST TIMEIs Bad Memory and Faulty

Concentration Wasting

Years of Your Life?

I lave you a motion picture mind? Are yourthoughts a jumble of fleeting mental pictures whenyou atlempt to concentrate upon an important prob-lem of home or business? If you must read a para-graph two or three times to register its con ten Is inyour consciousness, you have faulty concentration.Do you go through life lamenting, “If only I couldremember?”

Thousands of men and women today are searchingfor forgotten hours—hours spent in study, planning,and preparation for the higher things of life. Thesehours of new ideas and impressions are now lost tothem in the haze of a bad memory. What a sinagainst divinity it is to be unable to retain the won-derful sensations brought to you through your Godgiven families. There is nothing more priceless thanperfect memory and concentration.

Saralden. Ph. I)., of the Rose Croix University ofBelgium, has prepared two easily understood treatisesin hook form entitled. The Key lo the Art of Concen-tration ami Memorizing. Their practical helpfulnesscannot be denied. They are of inestimable value, yetthey are ABSOLUTELY FREE to all who desirethem. Just send in a one year 's subscription to theRosicrucian Digest for only $3 .00 . In addition thesetwo treatises will be sent to you at once without cost.Truly this is an exceptional offer. This magazine forone year and. Free to You, these exceptional, usefulworks on memorizing and concentration. Requestyours today. Send request and subscription to:

FREETwo valuable treatises rlone in book form, entitled. The Key to the Art of Concentra-tion and Memorizing.

Book No. I - “Concentration."Book No. 2— ‘'Mem orizing.”

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ZThe /Rosi cruci an D i g es t



t/i& t S & ect , , .

OSICRUCI

LIBRARY

r fd v e K t u n e A u t T S e a d u t yThe following are but a few of the many books of the Rosicrucian

Library, which are fasc inatin g and instructive to every reade r. For acomplete list and description of all of the books, write for FREECATALOG Send orders and request to address below

THE TECHNI QUE OF THE MAS TER By Raym und Andr ea. K. R. C.A guid e to inner unfoldment This' boo*: con vert s the inta ngi ble whisper s :self into forceful actions that bn n: . yt and accom; l .shments in 1Price, postpaid, $2.00

GLANDS— Our Invisible Gua rdian s By M. W. Kapp, M. D.Do you realize that minute organic substances—glands—often cause yourwe akne sses and your strong poinis? They fashion you’ charac ter :• : nf! . ryour personality Each glandu lar exce ss or deficiency produce : :; :n 2 . . ! rtype—a distinct kind of personality Learn what your glandular : •• no •Illustrated Price, postpaid, SI. 80

ROSICRUCIAN QUESTIONS and ANSWERS withCom plete History of the Orde r By H. Sp en ce r Lewis, Ph. D.

The first complete aut hentic history of the Rosicrucian Order The book o j !lines answ ers to hundreds oi question? dealing witf the history teachingsbenefits and pu rposes of the Rosicrucian Order This is a romantic but t: .etale of the see ker 's quest for light Price postpaid, $2.50

THE MYSTICA L LIFE OF JESU S By H. Sp enc er Lewis. Ph. D.: he real Jesus reveale d at last! Here are the facts relating to the Immacu late’onception, the birth, crucifixion, resuirection. and ascension that will astound

and inspire you. Beautifully bound Price, postpaid, $2.75,

THE SANC TUA RY OF SELF By Ralph M. Lewis. F. R. C.What could be more essentia l than the discove ry of Self? What is this com-posite of your being—this consciousness of your whole se lf7 This bookpresents the amazing facts of the four phases of a human being? The Mys-teries. The Techn ique The Pitfalls and Attainment Learn how and what you may attainl Bound in clolh. Price, postpaid, $2.85.

THE TECHNIQ UE OF THE DISCIPL E By Raym und A ndre a. K. R. C.The path that the masters trod! A modern description of the anci er: esote icpath to spiritual illumination trod by the masters and avat ars of yore Reve alsmethods for obtaining the great light. Price, postpaid $2 15.

THE BOOK OF JASHERThe sacred book that was withheld—barred for centuries from the Bible—byearly chu rch councils Even the Bible itself refers to this exclud ed book—

Documents

Rosicrucian Digest, April 1951