Rosicrucian Digest, January 1951

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R O S I C R U C I A N

J A N U A R Y , 1951 - 30c per copy DIGEST



1

Student yuppl ies

A T T R A C T IV E S EA L S( In Colors)

<1 These Rosicrucian Seals are about the size of a twenty-five- cent piece. T hey are beautifully printed in red and embossed in go ld. Each Seal is gummed and therefore easily attached to packages or letters. T he symbol and name of the Order arc artistically presented. T he seals are economically priced at

Onl y 6()£*For Package of 100

And By This Sign

Shall They Be Known W 7 K T H IN K in terms , ol pi c tu res . O u r ideas are not compo s e d ol

” mere angles , . s tra ight l ines , or cubes , nut arc the complete mentalforms ol th ings we have heard, seen, las ted, le lt , or smel led. A thingneed not always he seen in i ts entirety to suggest i ts complete natureto us . One snow l lake can convey the idea ol a s torm, a l lag can s igni ly

the mil l i r e i f represents , an d the appear ance of one uniform ed policeol licer denotes the lorces of law an d order. O ne l i tt le s ign or sy mbol ,simple, even inconspicuous, can by association bring to the lore olhuma n const iousness a vas t an d deta i led m ental p ic ture o h i ia t whichil represents. A hands ome , yet sm all Se al often can arouse murecuriosity by the ima g inat iv e picture i t creates in the min d than a Ion«*let ter or persuasive argument .

P rovok e though t abou t , and in te res t in , t he Ros ic ruc ian Or der Ina l l ix ing to your g i l t packages , and enve lopes con ta in ing your C i ree tingC aids , one or more ol the a t t r a c t i v e R o s i c r u c i a n S e a l s . Nea t andco lor fu l . lhe\ dra w the eye and locus the a t tent ion on the name andsy mbol of the Or der , an d they mav result in a d i rect inquiry about

A M O R C . I '.u ha nce the appe a ra nce ol a ll y our ma il w ith the se sea ls ,

and a t t lx* same t ime fu r the r the name a nd purpose o f A M O R C . W r i t e lo r a pa ck ag e to da y . S e n d y o ur or de r a n d re mit ta nc e to:

R O S I C R U C I A N S U P P LY B U R E A US A N J O S E, C A L I F O R N IA , U . S . A .

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



TIBE TAN FRONTI ERThese fo ur La mas st and before the centuries- ohl ea rthen - mound mar ke r whic h indicates

the boundary between Tibet and Sikk im. T heir r ugged appearance and rather hostile demeanor belie their true jovial nature and friendliness. T heir brilli ant r ed, coarse woolen robes add a touch of zest to their s omber pose. Be hind them lies the ma in ca rav an r oute through flie Himala y as to the onceagain threatened sacred city of Lhasa.

(' Photo by AIWOJIC C.'amera Kxpeditiort)



O i lTHE KEY TO SECRET WISDOM"In the beg inning ., .lik e a bolt from the heavens above . . . the word was spoken, and from the mighty intonations of its sacred syllables there came forth the creation of the universe’’—so relates a legend preserved by all races of mankind. T hroug h the ages men have searched for this lost

word, probed the mysteries of nature, but found in its stead th e secret k eys ofu i sdom . These keys, gems ofwisdom, unlock the hidden possibilities

within every man or woman. They reveal startling unused powers that make for a greater life.

T HI S S E A L E D B O O K — F R E EFor centuries this rare knowledge has been concealed from those who would misuse it, and extended only to those whose vision was higher and who sought a true mastery of l ife. Today a Sealed Book prepared by the Rosicrucians reveals the plan whereby you may obtain this

wealth of inf ormat ion that leads to the greater , joys and rewards of liv ing . k

v Addre ss y our reques t to : S cribe S. P. C. m ,V T he R O S I C R U C I A N S 1A

(AMORC)SANJOSi:, <Al.ll'ORNIA



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

JA N U A R Y , 1951

Tibetan Frontier (Frontispiece)Thought of the Month: Forgotten Tibet.The 1951 Rosicrucian ConventionFrom the Archives of the PastCathed ral Contacts: The Need of RealismRace and Civilization .............................................

Sanctum Musings: An Ap pointm ent with DestinyAs Science Sees ItCreative KarmaZodiacal Epochs.......... .......

Ap plie d Christianity: Lesson Two. .....

Our Foodless Food

Temple EchoesIs Spirituality Essential to Earthly Life?Tibetan Lamasery (Illustration) _____ ____

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

Entered as Second Class Ma tter at the Post Office at San Jose , C al i-fornia , und er Sectio n I 103 of the U . S. Postal A ct o f Oc t. 3, 1917.date 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 C

ROSICRUCIAN PARK SAN JOSE, CALIFOR NIAEDITOR: Frances Vejtasa

Copyrig ht, 1951, by the Supreme Gran d Lodg e of A M O RC . All rights reserved.



The Rosicrucian Digest January1951

T H E

THOUGHT OF THE MONTHFORGOTTEN TIBET

o r approx imately tw o centuries Tibet, the littlenation on the roof of the

world, has been known to

the West as “The Forbidden Land. T his appellation was not duealone to its geographicalisolation in the vast

mountains of the Himalayan chain.China, having seized Lhasa, capital ofthe theocratic government of Tibet,

A .D. 17f)2, ex pelled some foreignersand repelled others. T his hostility to-

war d the outside world has prevaileduntil comparatively recent times. Present- day political events may eventuallyresult in religiously intoxicated Tibet'sassuming a new figurative title, “TheForgotten Land.

There is every evidence that Tibet isonce again to be the victim of conquest.Throughout the period of her knownhistory, which dates back to about theseventh century . A .D.— before that legends alone prevailed—she has oftenbeen torn by internal strife and theaggression of Asiatic hordes. T ibetanchieftains, Mongol emperors, Chinese

war lords, Gurkhas from Nepal, theIndians and the British, have dominatedthis small country whose populationhas never much exceeded three million.The Tibetan dislike of foreign customsand peoples was not prompted only byfear of the contamination of her religionknown as Lamaism, a version of TantricBuddhism. V ery little true fr iendshiphas ever been shown her by otherpowers. T ibet was either exploited directly or used as a political lever indisputes between stronger neighboringnations. Her distrust and suspicion ofoutsiders has been justified.

Today we are supposed to be entering a new era. A t least the Wes tern

world is ex pounding a political philosophy which inveighs against the viola

tion of the sovereign rights of nationsby aggressor powers. T he principle ofindependence of thought and freedomto pursue a peaceful course of life is,bv this philosophy, extended from being the right of the individual to beingthe rig ht of a nation. A reduction ofthis democratic concept to prosaic everyday speech is best expressed as “Liveand let live. T he United Nations havegone on record before the world asoutlawing aggression as being nationalistic banditry . The Wes tern bloc ofthe United Nations have pledged theirresources, finances, materials, men. andmilitary might to stem conquest forexploitation.

Such altruistic precepts by the ma jority of the inf luential nations of the world would seem to presage a brightfuture lor humanity . T hat actions>hould speak louder than words, severalof the United Nations began separateventures labeled as campaigns againstaggression, such as France's expeditioninto French Indo- China and B ritain’sinto Malay a. Even the Netherlandssought to color her venture in Indonesia with the same crusading spirit.The United States, committed by the\ alta agreement to defend South Koreaand, by her own exhortations to the

world, to stand on the principle ofsovereign rights, became enmeshed inthe bloody strife of Korea.

A fte r weeks which almos t proveddisastrous to the United States forcesin Korea, they gained momentum andpushed the invaders northward. Whenthe reverse tide seemed almost a rout



of the enemy, the United States andthe Western bloc of the United Nations

were jubilant . “Here is principle vindicated,” was the thought conveyed inPres ident T ruma n’s radio address tothe world from San Francisco, afterhis return from Wake Island where hehad conferred with General MacArthur.

W ha t was the reaction of the massmind of the Western nations to suchevents? T he people abhor war. T heloss of the lives of loved ones was madeno less grievous by the cause that it

would be made to serve. Howev er , ifmen, as represented by the nations ofthe West, had finally agreed in ourtimes to collectively fight against injustice and avaricious brutal conquest, thesacrifice of life would be worth while.

The world took courage from thisevent, even though there was not aparity of United Nations forces represented in the Korean campaign. Forthis latter fact, this explanation wasmade: After all, England was engagedin opposing aggression in Malaya;France, in Indo- China; and the Netherlands was exhausted by her strugglein Indonesia. President T inm an subsequently gave further assurances thatthe liberty- loving free A siatic peoplesmight expect the West to enforce itsdemocratic principles in their behalf.The Korean venture was again citedas an example. Smalle r nations, not

yet dominated by either of the twoopposing spheres of influence, were encouraged by the declaration and theacts which seemed to verify it.

Dark clouds suddenly appeared onthe rose- colored horizon. Rumors fromKalimpong in Sikkim were disheartening. K alimpong is on a direct carav anroute to T ibet. From my own journeysin that Tibetan frontier land, I knowthat Tibetan nomads, lamas, and bearers accompany caravans, and congregate in Kalimpong and the not-far-dis-tant Gangtok. T hey are the mainsource of news from the remote regionsof Tibet. T hey reported that China had invaded Tibet. India, which was muchembarrassed by the turn of events, having proposed China’s membership inthe United Nations, denied such rumorsas long as she possibly could. Finally ,New Delhi conceded the invasion ofthe land on her northern frontier.

Principle in Armor

How timely this event! Pr inciple had jus t clothed herself in armor, girdedherself to defend the virtue of right.

Was not the Unite d States def endingKorea, England expelling the enemyin Malaya, and France seeking to do soin Indo- China? As a first rule of principle, no nation would be too small ortoo remote to receive this support of arighteously indignant people pledged todefend the precept of liberty . If freedom is an unalienable right, born outof the absolute nature of man’s being,then it is not to be qualified by race,creed, or nationality . T ibet is a land

whose people, measured by the cultural ,industrial, and economic standards ofthe West, are backward. Nevertheless,in such circumstances, they would havepre- eminent rig ht to defense by theUnited Nations. Certainly, the nonaggression principle affirmed by the United Nations was universal. A t least, themass mind conceived it not to be limitedto any locality or by temporal condition.

W ha t has actually been the manifestattitude of the United Nations in thisnew challenge to their avowed principle? T he following are quotationsfrom representative press reports emanating from Lake Success, New York,the present diplomatic see of the UnitedNations: “T he United Nations todayreceived an impassioned appeal fromthe Himalayan kingdom of Tibet tosave it from conquest by the ChineseCommunists . . . . T he 1500- word appeal said: ‘T ibet w ill not go down w ithout a fight, though there is little hopeof a nation dedicated to peace resistingbrutal effort of men trained in war. . . .T hen it added in a tone of desperatehope: ‘But we understand the United Nations has decided to stop aggression wherever it takes place.’ . . . The DalaiLama had approved the move to ‘entrust the problem of Tibet in thisemergency to the ultimate decision ofthe United Nations.’”

This communication was forwardedto Secretary- General Try gve Lie of theUnited Nations from Kalimpong, Sikkim, on the T ibetan frontier. How didthe delegates respond to this patheticappeal to their avowed championshipof the sovereign rights of nations?

“M any delegates, while deploring Pe-



king’s resort to invasion, when negotiations were ostensibly under way, said,nevertheless, that China did have traditional control of T ibet and it was probably an internal issue.”

Such is a shocking commentary onthe functions of the United Nations. Itimmediately places its loudly proclaimed opposition to aggression in a perfidious light. Further, the statement isreplete with paralogism. T ibet has beenindependent of China since 1912, whichcertainly is far longer than South Koreahas been independent of North Korea.Likewise, China never has had an uninterrupted suzerainty of Tibet. Perhaps the first conquest of T ibet byChina was in the year 663 (A .D.) whenChinese forces penetrated as far asLhasa and burned the roy al palace. Inthe ninth century, Ral- Pa- Chen, renowned for his translation of the Buddhist doctrine and his furtherance ofthat faith, after another severe struggle with China, concluded peace in821. K ubla Khan, the Mongol emperor, later gave to the T ibetan pundit,Pak- Pa, sovereign power over all ofT ibet. Subsequently , abbots or chieflamas of the Sakya sect, became rulersin turn fr om 1270 to 1340. In 1635,another Mongol emperor conqueredTibet and there were intervals of ruleby the Grand Lamas or Dalai Lamas,

who were the re lig ious as wel l as thetemporal kings of the tiny nation. Inthe eighteenth century, the Chinese

were able ag ain to revive the ir holdover T ibet. T hey feared the religiousinfluence of the Dalai Lama over theadherents of Lamaism in adjacentMongolia and Manchuria . In 1792, aChinese army marched into Tibet todefeat the Gurkhas, who had invadedit from Kashmir. However, the Gur

khas were subsequently successful inrepelling the Chinese again.In more recent times, 1903-4, India

sent an armed expedition to try toopen trade negotiations with Tibet.T hey were opposed but f inal ly reachedLhasa and effected a treaty with theDala i Lama. In 1907, an Anglo- Rus-

T he sian agreement granted China suzerain-Rosicrucian ty over T ibet. China, fear ful of Br itishn . intent, organized another milita ry ex-

£ pedition to Lhasa. T he Dalai La maJanuary fled. to Darjee ling, where the Br itish of-

1951 fered him protection. In 1911, the Chi

nese revolution broke out and China was weakened by the struggle. T heTibetans asserted themselves and onceagain China was repulsed and expelledfrom the Himalayan nation.

H elationships QuestionedIf such a checkered relationship as

that of China to Tibet gives her “traditional control” over Tibet, then, by thesame faulty reasoning, Spain has traditional control over South America,Japan over Korea, and Britain over theUnited States. A further ex ample ofthis puerile reasoning is the recognitionof the present Chinese government asthe one having “the traditional control”over Tibet.

How inconsistent such an argument!If the United States does not recognizethe existing government in China, howcan it, as a member of the United Nations, concur, as a delegate, in the ideathat this same government has, by tradition and descent of authority, controlover Tibet?

The effect of this attitude of theUnited Nations is that more than principle is involved in stopping aggression.It appears that several of the UnitedNations will fight for principle only

when it is expedient, that is, to theiradvantage to do so. Immediately suchquestions arise as, Is France’s fightingin Indo- China only an attempt to retain her old imperialistic hold on thatland? Is it a pure ly economic consideration? Is Br itain fighting in Malay a toprotect huge financial investments? Isthe United States fighting in Korea because the fall of that land might jeopardize Formosa and finally Japan and

A merica’s strateg ic positions in thePacific?

Little Tibet, with its simple exports

of wool and yak tails, literally walledin by almost inaccessible mountains— whose defense by Wes tern powers would be costly and afford lit tle or noeconomical, political, or strategic advantages—is being abandoned to herfate. Her problem is definitely one involving Asiatic aggression, of whichPres ident T ruma n spoke. To enforcethis principle, to save Tibet, would, wesurmise from the expressions of theUnited Nations delegates, be too expensive. T his, then, mocks the wholepurpose of the Unite d Nations. It puts



a price tag on its principles. It saysin effect: We support principle whenit is expedient for us to do so.

Is Tibet being sacrificed on the blockof nationalist ic self- interest? If so, let’s

drop the sham of principle and declarethat the members of the United Nations are but seeking to use each otherto guarantee their own sphere of influence and material welfare.

The 1951 Rosicrucian Convention July 8 to 13

B y T h e S u p r e m e S e c r e t a r y

u r i n g the period since thebeginning of the activecycle of our work in the

Weste rn world, interesting sidelights have beenin observing the growthof each annual AMORCConvention. Each y ear the number of members

participating in this gathering has increased, and while the numerical countof the attendance is always an indication of the importance of this type ofactivity, there is also a qualitativegrowth. Not only are new features incorporated into each annual Convention program, but more and more individuals actively participate in theprogram that is provided as well as in

activities of their own in connection with the Conv ention.The Rosicrucian Conventions are

combinations of study and recreation.First of all, it is probably the main opportunity of the individual member toobjectively observe some of the functions of the Order and its teachings outside his own study or through his participation in a local Lodge or Chapter.To visit the laboratoi’ies in our Rose-Croix building, the Egyptian Museum,and the Science Museum, and see

among the exhibits presented thereinthe actual things witn which one haspreviously dealt only in theory, is to domore than many words can do to clarify principles within the mind of thestudent. In addition, the demonstrations and lectures presented by the officers of the organization to the individual students give firsthand knowledge and experience in the subjects in

w hich the y are interested.Members who attended the Conven

tion last y ear w ill not soon forget thedramatic demonstration of the sound-color converter presented here for thefirst time. T hey were able to see,through an application of modem physical laws, an illustration of the interrelationship between sound and color

as they were simultaneously presentedthrough a loud-speaker system and upon a screen showing the color patterns provided by the sounds producedfr om the music. A nother feature oflast year’s Convention was the dramatization of the allegorical story of theFama Fraternitatis , the earliest document issued by the Rosicrucian Orderof w hich we have record. Ma ny mayhave read this document in whole orin part in its English translation andnever grasped its full meaning, but no





Dxom t(iz fo* * o f & <PaitBy J o e l D i s h e r , F. R. C.

Literary Research Department of A M O RC

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— w ill be presented by illustra tion and brief description.

S The G erman Sectari an* of Pennsylvani a.

$f t ftobff ju umnrtcttoi, faftfni) rni6a>rnt*g tatuo/

T>mt «ngt}taa«t tm tost? ba$ bmifk&er* neb$rftnbU<&tr

Uotmity3ur gucSwifonjl

9ufatffy fua 9ts| cab ©tbdu^ oat States,

58ca L. H

B P H R AT A .

G <ftjutCl nabts b&vwn be?b®txutoa nobShnfcbiflbtfc J78TlTL»-rAGBOFP*OTMB* 0>U>’» Em* ATASCMOOt BOOC.

T he title page of B rother Obed’s School book as it appears in Sachse’s, The German Sec

tarians in Pennsylvania 1742-1800. The L. H. stand for Louis Hoecker, Brother Obed’s worldly name.

♦♦'Tj’PHRATA was the spir itual child of J- / Kelpius,” according to V . F. Cal-

verton in Wher e A ngels Dared To Tread. In the November A rchives, it

was shown how this was true. ConradBeissel, who became better known asFather Friedsam (Peaceful) modeledEphrata after Kelpius’ Community

whic h he had hoped to join. PeterMiller (Brother Jaebez) was closely associated with him, as was Louis Hoecker, who came to Ephrata with his wifeMargaretha and his daughter Maria inthe spring of 1739.

In conformity with the Monastic Society which Father Friedsam had established, Louis and Margaretha Hoeckersolemnly renounced their marriage

vows on the 28th of December, 1744.Louis associated himself w ith the Zion-istic Brotherhood and became BrotherObed; Margaretha entered the Sisterhood of Hebron as Sister A lbina. T hedaughter Maria was assigned to the Sisterhood of Saron and given the namePetronella.

Records of this particular family arenot available before their coming toEphrata, but thereafter their personalhistory is merged with that of the community . It is likely that Mar ia was achild- in-arms when the Hoeckers cameto Ephrata, for her age given at herdeath on J uly 27, 1791, was fifty- two

years and eleven months. T his wouldexplain the postponement of the dissolution of family life until Maria was ofsufficient age to be accepted by the Sisterhood of Saron. From the accountgiven by Julius Friedrich Sachse, theindefatigable historian, in The German Sectarians of Pe nnsy lvania , Maria liveda useful and exemplary life as SisterPetronella and the Historical Society ofPennsylvania preserves one of her



TheRosicrucianDigestJanuary 1951

“Samplers” in its collection. She iscredited with being the first femaleteacher in the first Sunday School inthe new world established by her fathersome forty years before the one started in England by Robert Raikes. Her lastfour years seem to have been a periodof much illness.

Somewhat less is recorded of hermother’s activities as Sister A lbinaamong the women of Hebron, but wemay assume her life to have been abusy and devoted one.

Louis Hoecker, know n as BrotherObed, almost immediately assumed aplace of importance in the community,becoming the schoolmaster and beingclosely associated with Father Friedsam

and Brother Jaebez. T his could onlymean that he was outstanding, for Father Friedsam, the son of a baker and

without for mal schooling, was none theless a devout and beloved leader anda hymnolog ist of merit. Some fourhundred hymns were written by him.

Brother Jaebez was a graduate ofHeidelberg; an acknowledged linguist,

he translated the Declaration of Independence into seven languages. He

was also a fr iend of Benjamin Fr anklin and a fellow member with him ofthe American Philosophical Society.

Both Brother Jaebez and BrotherObed were concerned with the EphrataPrinting Press, which in connection

w ith the earlier established paper mil land bindery was an important enterprise.

The family record of the Hoeckerscomes to a close with the death of Brother Obed at the age of seventy- five

years and six months on J uly 27, 1792,a year to the day after the death ofSister Petronella, his daughter Maria.Sister Albina, otherwise MargarethaHoecker, the mother, had earlier beenentered in T he Ephrata Register- . Names of such as in the Lord fell asleep under the date of Apr il 29, 1767.

It was the philosopher Hegel whosaid: “L ife has value only when it hassomething of value for its object,” andcertain it is that the community atEphrata gave life its value to many.

Up and AtomIt takes a mill ion million atoms to fil l the head of a pin, y et the X- rays

indicate the position of ev ery one. Atoms have ceased to be the smallest hypothetical units of matter. T hey have become as real as bricks— the architecturalmaterial of a new chemistry which is mimicking nature.

Clutch a piece of iron. It seems s ubstantial, dense, continuous, all that is implied by the word solid. Look at the stars above. How remote from us, howremote from one another! Stellar distances must be measured by light- years— soempty is space. Y et the piece of iron that you clutch is relativ ely just as empty.Magnify it to the dimensions of the solar system, and its atoms would be separated millions of miles. Hundreds of comets have swept through the solar system without colliding w ith a planet. A comet far smaller than an atom mighttheoretically sw im through a seemingly solid piece of iron just as readily. Sciencehas compelled us to modify the traditional conception of “solid” matter.

W it h the introduc tion of the X- rays into the chemical laboratory we havecrossed the threshold of a new scientific era. Suppose a metal is wanted that canbe rolled out into a sheet or draw n into a w ire without cracking. T he chemistdraws a space- lattice in w hich each atom is tied to three others on either side.T hereupon he indicates how that metal is to be produced. T hus the metallurgistof the future w ill liter ally compose in his mind, or on paper, alloys to meetspecific industrial requirements.

— W a l d e m a r K a e m p f f e r t

New York Times, the 1920’s



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 Rosicr ucian fr ater nity . It is the focal point of Cosmic radiations and thought

waves from whic h radia te v ibr at ions of heal th, peace, happiness , and inne r aw ake ning. V arious periods of the day are set aside when m an y thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time w ill r eceive the benefit of the vibrations. T hose who are not members of the organization may share in the unusual benefits as well as those who are members. T he book called Liber 777 describes the periods for var ious contacts wi th the Cathedral. Copies w ill be sent to persons w ho are not members if they address their requests for this book to Friar S.P.C., care of A MO RC T emple, San Jose, California, enclosing three cents in postage stamps. (Please state whether member or not—this is important.)

THE NEED OF REALISMh e r e i s a misunderstoodpoint of view which suggests to many people thatrealism and idealismcannot be consistentlyreconciled. A ctually noreason exists as to why aperson could not assumean idealistic philosophy

of life and still be realistic in facing thesituations of his environment.

Idealism applies to ultimate aims andpurposes while realism applies to theactual situation at hand. W e mightconclude that idealism is the basis of aphilosophy of life that underlies ourattitudes toward living in general andtoward the purpose for which we hopeto work . Realism, on the other hand,is only a matter of process. It is theconsideration of what our individualactions will be from moment to mo

ment. T o neglect a realistic attitudeis to slip into a life of daydreamingor even fantasy because idealism, lending itself to the belief that the ultimaterealities of the universe exist in the immaterial and intangible rather than inthe material and tangible, leads our attention to those things which are outside the material world.

A lthoug h it is impor ta nt for us torealize that the material world is onlysecondary in purpose when we subscribe to an idealistic philosophy, it isnevertheless necessary that we alsohave the full realization at all timesthat our being in the material worldat the moment requires the facing ofits demands and consequences. Re alism therefore causes us to balance ouroutlook, makes it possible for us to takeinto full consideration the fact of our

working tow ard ends that are not in




their finality a part of the material world, but at the same time to includein our attitudes a fundamental philosophy of life that will make us take intoconsideration those things with which

we mus t work and deal in our everyday life.

In the history of the Western world, we may find many ex amples of rea lism. Individuals who for political, economic, or religious reasons could notmaintain a life that seemed worth whilemigr ated to the Wester n world. T heearly history of the United States givesaccounts of people who settled on theEast coast of what became the UnitedStates. T heir reason for coming wasthat they were unable to adjust theirthinking and their convictions to thedemands that existed in some Europeancountries at the time. It could be saidthat these people were escapists, thatthey were getting away from the problems facing them rather than squarelytrying to solve them; however, this isnot quite fair to the individuals concerned because it was necessary, if they

were to conduct themselves on the ethical, economic, social, and religiousplane where they had set their hopesand convictions, that they get awayfrom those things which were interfering with their desired way of living.

W e must take into consideration tha tat that time vast areas existed to whichthey might migrate, and in setting upnew homes and new environments,they could re- establish what they believed to be the purposes for whichthey wished to bring up their childrenand direct their own lives. W e findthis tendency throughout the history ofthe past two or three hundred years;that is, migrations to new areas weremade for the perpetuation of certainprinciples. It is true that sometimes

these principles were narrow, selfish intheir ultimate intent; however, manyindividuals went to new places wherethey could economically and sociallyadjust themselves, and where theycould also set up practices of religionand other higher principles of life freefrom any restrictions that might haveexisted where they had previouslylived.

Today, there are few physical frontiers left . To plan, as our forefathersdid, to migrate to a new area and live

separated from the problems of the world would be difficult to accomplish.The physical or geographical exploration of the world is about completed.There are few areas remaining thatneed exploration and settlement, atleast not in our present- day unders tanding. Therefore, if a man is to moveon in his advancement of thought andin his adjustment to the idealistic purposes to which he subscribes, he w il l byhonest analysis realize that the physical frontiers are gone, but that thefrontiers of the mind still exist. A dvancement in the future must be in therealm of the mind. Ma n must grow inhis understanding of the world, his understanding of universal laws, and inhis application of those principles to hisindividual life. W hile we cannot today get away from the problems thatseem to be paramount in our existingsocial and political system, we can attempt to direct our thinking towarddifferent ideals, to higher aspirations.Those things which man could accomplish only by physically moving aboutin the past, he may be able to achievetoday by exploring the field of themind and its possibilities in advancingthe application of his ideals which havebeen the principles of justice, equality,and freedom.

The need for realism today, therefore, is to arrive at the personal realization that man’s advancement lies within himself, that man can realisticallyface the situations that exist today andcome to an understanding that if theproblems now in the minds of almosteveiy thinking human being are to besolved, they must be solved on a mental and spiritual level. No longer can

we isolate ourselves from the rest of the world and ignore the problems thatmay exist; we must fit ourselves intothe existing system and in the effort toadjust ourselves to it try to raise ourown ideals and the ideals of those aboutus.

It is within the realm of possibilitythat our Creator established this worldin a sufficiency upon which we couldlive, and that through man’s historyup to a certain point he could readilysolve many of his problems by movingto various parts of it. But, as an ult imate, it must have been realized that



man could eventually cover the face ofthe earth, and that when physical orgeographical portions of it would allhave been conquered, then the test of

man would come in his use of his ownpotentialities. By that time in his exploration of geographical possibilitiesof the world man would reach the point

where he would hav e to be challenged

mentally . If ma n’s civilization is toprogress, then he must meet this challenge; he must meet the new challengeof the frontiers of the mind. He must

go into these mental frontiers; explorethem; he must use their possibilities jus t as his predecessors had used thepossibilities of a physical or geographical world.

▼Race and Civilization

By D r . A l f r e d M e t r a u x(Reprinted from the UNESCO Courier, July - A ugust, 1950, issue) ▼ow a r d s the end of the lastcentury, a French anthropologist, Lapouge, declared that the day wasdrawing near when men

would slaug hter one another for a few millimetres’ difference in cranium size. What may then

lave seemed only a whimsical theoryias since become harsh reality with theperpetration of appalling massacresduring the last decade in the name ofracial superiority . T hus our age hasbeen given the sorry privilege of verifying prophecies, which not long ago

would hav e been regarded as ludicr ous.Unfortunately the evils of racial dis

crimination have not disappeared withthe suppression of Nazi political power.

A lthoug h not applied in such ruthlessfashion it still causes immeasurable suf

fering every day and continues to affect the lives and futures of millions ofpeople.

Racism is one of the most disturbingphenomena of the great revolution ofthe modem world. A t the very time

when indus tr ial civ iliza tion is penetrating to all points of the globe and is uprooting men of every color from then-age-old traditions, a doctrine, treacherously scientific in appearance, is invoked in order to rob these men of theirfull share in the advantages of the civi

lization forced upon them.

There exists in the structure of Western civilization a fatal contradiction.On the one hand it wishes and insiststhat certain cultural values, to whichit attributes the highest virtues, be assimilated by other people. But, conversely, it will not admit that twothirds of humanity is capable of attaining this standard which it has set up.Ironically, the worst sufferers from racial dogma are usually the people

whose inte llect most forcibly demonstrates its falseness.

No " Pure" I'la re#

For nearlv a century, all genuineanthropologists have insisted on thepurely conventional character of thefeatures chosen to classify the humanspecies. T hey have reiterated thatthere is no such thing as a pure race,that racial differences are biological and

probably do not affect character andmental faculties, and that from the anthropological point of view the humanspecies is one. But little attention hasbeen paid by the majority to their

words.How many cultivated, intelligent,

and kindly people believe in al l goodfaith that Negroes inherit at birth anexuberant and primitive nature andthat rhythm and dance are theirs fromthe cradle? I low many others, whobelieve themselves to be free from anytaint of racial prejudice, credit the Jews




w ith intel lectual qualit ies superior tothose of Christians? Ev ery day, all toomany attest to the belief that racialgroups have hereditary virtues and defects, a belief which is a commonly accepted eiTor, and which, if not discredited, comes to be accepted as the truth.

Race prejudice thiives on the inability of most people to make a cleardistinction between facts pertaining tocivilization and culture on the one handand biological facts on the other. Menare distinguished by their respectivecultures, which is that “complex whole

which includes knowledg e, belief, art,morals, law, custom, and any othercapabilities and habits acquired by manas a member of society.” As cultura ldifferences are frequently associated

with physical differences, the latter havebeen regarded too often as the cause ofthe former.

Culture Confused with Instinct

Social prejudice will not diminish until it is generally recognized that thereal differences between human societies are not due to biological hereditybut to cultural environment. T he influence of culture on the individual isat once so subtle and strong, and it isexerted from such an early age, that it

is apt to be confused with instinct.The cultural factor plays a highlyimportant part in the workings of theintellect. A poor, isolated group whichdoes not receive much stimulus fromthe outside world may easily be takento be congenitally inferior; but anotherone in the favorable atmosphere of adifferent moral and economic environment, may be regarded as a privilegedspecimen of mankind.

Psychology and criminology havetaught us that delinquency is related

to social conditions. If we are convinced of the importance of family andsocial environment, why should we refuse to recognize the part played byculture? It is too easily forgotten thatthere are many cultural specializationsand many choices open to everyculture.

Take for example the Australianaborigines. T heir tools and economyare those of our prehistoric ancestors.Like several species of fauna in thecountry they seem to represent an earlystage of evolution. Nevertheless, these

primitive people have developed a social organization and a system of relationship of such complexity and refinement that it requires an able brainand a degree of mathematical abilityto unrav el all its intricacies. In comparison, some of our systems are simple, even crude. Ex amples fr om othersocieties could be multiplied.

Doubts ubout the Kordins

One of the essential features of cultures is their malleability. They changerather rapidly and only remain staticin certain exceptional cases.

The racial composition of Europe hasprobably varied very little in the courseof the last two or three thousand years,but would anyone venture to affirmthat European mentality has always been the same? W ould Englishmenof today feel at home among the sub

jects of Edwar d II I? In Japan the 19thcentuiy saw the tremendous culturalrevolution of a people w'hose racial type

was in no way changed, for it is obvious that, biologically speaking, theJapanese of 1950 is the same as hisgreat- grandfather in the days of Commodore Perry.

The United States of America provide a very good example of the fact

that culture is more important thanrace. W ho has not been impressed bythe “typically American” mentality,gestures, and behavior of personsspringing from the most varied races?

It is a gross error to believe historycan be ex plained by race. Wes tern industrial culture does not owe its greatdevelopment and power to any innatesuperiority of the white race. TheGauls, as Julius Caesar describes them,

were scarcely superior to Wes tern A fr ican tribes, whom some people gliblydeclare incapable of progress. Writersof the ancient Mediterranean peoplesfrequently expressed doubts about thecapacities of the Nordics, some of whomare inclined today to disdain otherraces.

There is nothing hereditary or evenspontaneous in the antipathy felt bymembers of one racial group for thoseof another. Observations on the behavior of children show very clearlythat they express aversion for peopleof another color only under the influence of the fa mily milieu. T he mil



lions of half- castes in the w orld are witness tha t different races have in facta particular attraction for one another.Relations between races are generallydetermined by cultural tradition. History is there to teach us that this tradition has varied greatly in the courseof the centuries.

No Escape from H eredity

Racism is a relatively new myth,dating back to only two or three centuries ago. Before the colonial ex pansion of the European powers, men despised or hated one another for culturalor religious differences, but did notclaim to be superior to one another because of the color of their skin or the

shape of their skull or their nose.Morally, slavery was just as damaging to the whites as to the blacks.The whites made skin color and otherphysical characteristics indelible distinguishing marks. T he Inquisitionburnt the Jews because they had crucified Christ and because they weresupposed to be the enemies of the faith;the Nazis did the same because theJews were said to belong to a species

which was inhe rently harmful. T hedifference is of little importance to the

victim, but it means much from thepoint of view of history . It is possibleto change one’s religious convictions,but nobody can escape heredity.

T here is in this concept of racesomething implacable. T he barbar ityof our time is more ruthless and moreabsurd than that of the so-called Dark

Ages; for racial prejudice is an unintelligent and unattractive myth. Itsflourishing development in the twentieth century w ill no doubt in future

ages be regarded as one of the mostshameful episodes in history.

Science versus PrejudiceRacial hatred and conflict feed on

mistaken scientific notions and anti-ra tional dogma. T o show up these errors and lessen their harmful effect, wemust use the means supplied by science, cultur e and education. Unesco,better than any other institution in the

wor ld, is thus qualified to combat racial prejudice.

A ny campaign for an ideological ob jective mus t be based on a declar ationof principles. As regards race, what isneeded is not dogma or moral conviction, but scientific data, in view of thefact that the system of race discrimination claims to derive from actual experience and alleged biological laws.Before making an appeal to commonsense, to charity, and even to the self-interest of the groups affected by thisplague, it was necessary to ascertainthe results of scientific observation.

T hat is w hy a commission of anthropologists and sociologists met towardsthe end of last year at Unesco Housefor the purpose of preparing a document in which the attitude of scienceto the racial problem would be clearlyset for th. T his declaration, reproducedelsewhere, leaves not a shadow ofdoubt, that the specialists look uponracial dogma as a myth.

The fight against race discrimination, which figures in the Unesco Constitution, w ill be long. T o combat anemotional att itude as deep- seated anddangerous as racial prejudice is noteasy, but by depriving it of all scientific and rational justification a greatstep forward will have been made.

V A V

W E T H A N K Y O UThe officers of the Supreme and Grand Lodges and the various department heads of

the Order at San Jose, wish to express their appreciation of the hundreds of greetings w hich came from all par ts of the wor ld, br ing ing messag es for the holiday s. Muc h as we w ould lik e to respond to each of these beautiful cards, and the telegrams and cablegr ams, the vast amount of m ail makes it impossible to do so. W e take this opportunity, however, to wish all of you many Cosmic blessings throughout the year.

— A M O R C S TA F F




A N A PPOINT MENT W IT H DEST INY

By R o d m a n R . C l a y s o n , Grand Mastera n is the maker of his own

destiny. He rises or fallson the knowledge and experience which are his.In and around man is anorder of forces and laws

with which he can knowingly work harmoniouslyor oppose and bring dis

couraging vicissitudes. T he laws of theuniverse were created at the beginning

of all creation. T he univer se abides bylaw and order, which is exemplified bythe seasons, the tides, by day and night,and by the very fact that one lives.The laws governing these manifestations have always existed, and always

will.Everything in the universe is in a

state of evolution or devolution, according to its cyclic per iodicity . Just so.man is evolving in his understandingand comprehension. As he becomes

wor thy in his understanding, more andmore of the manifold laws of natureand the universe, of which he is a part,are unfolded and revealed to him. Butman must want, he must desire thisunders tanding before it w ill be imparted to him. A n understanding of thesecrets of the universe is hidden onlyfrom those who do not seek.

Someone once said: “T ime is a greatcrucible in which all things change inone way or another, except the laws ofthe univer se.” A nd this is a truism.

In these times, more and more menand women are learning to think for

themselves, to think seriously, to reflectand ponder about the problems of mankind as a whole. T he general toneamong themselves and their communitylife is thus raised, for they inadvertently set into motion forces which bringknowledge for the stabilization of theirlives and environment.

A mong men, has there not alwaysbeen this eternal quest, the urge toseek? History tells us how continuous

has been man’s endeavor to find theEl ix ir of L ife, the Philosopher’s Stone,the Fountain of Y outh. Some aresearching, though they know it not;

while others are conscious of the ir pursuit. W he n man comes to unders tandhis relationship with others, when hecomes to understand himself, he hasfoimd the foundation, the very rockfor material and spiritual values to

which he can cling . T his is somethingupon which he can stand, upon whichhe can build, not just for the present,but for the future. A nd we may restassured that as time, conditions, andvalues rise and fall, our foundation willremain adamant and eternal.

W e who are sincere in our searchfeel that with our knowledge—knowledge consisting of facts we have learnedthrough experience—we are individually placing a stone in the foundationupon which civilization can build itssuperstructure. T remendous truth isconveyed in the statement, “The problems which confront one nation or raceof people are never any greater than



those which confront the individualscomposing that nation or country.”The peace and happiness of any country is dependent upon the peace andhappiness of its individuals.

Sooner or later every man and woman learns that they have what wemight call an appointment with theirdestiny in this life. W emust look well to thislife, for it is the onlylife we have to be concerned with at thistime. Upon our ma nner of living, this lifedepends. Upon ourmanner of living thislife depends any evolution or future that

we ma y have. Insteadof paying attention tolife after death, ins te ad of w o r r y i ngabout what we havedone in the past, weshould pay more attention to what we do,say, and think now.

Do you look forwardto your future years

w ith enthusias m andg r e a t a n t i c i p a t i o n ?

Have you good health,and are you experiencing the kind of lifethat you truly desire?Have you recognized

your shortcomings andlimitat ions, and yethave not been able todo any th ing abou tthem? Every man and

woman should learn tomaster life, rather thanlet the conditions oflife master them. T heconquer ing o f l i f ecomes in surmountingand mitigating unfortunate circumstances, and in meeting problems whenever they arise.

Fall of Nations

T hat which concerns the indiv idualalso concerns the state of which he isa part. T his is ex emplified in recordedhistory. In its early history , we findthat Egypt was strong, powerful, andhad many wonderful schools of learn

ing. But this state of affairs was not oflong dura tion. T he high priests beganto feel a sense of power and to exerciseit. T he priests were well educated.Their knowledge was great, and it gavethem power. A ll too often power engenders love of power, and when itcomes to the final step, personal selfish

power brings its inevitable consequence—asin the case of Egypt,the disintegration ofthe State.

Egypt was under thecontrol of a strong,opulent, pagan priesthood which held themasses in a state ofbondage, superstition,ignorance, and fear. A tthe same time the people were heav ily taxed,

which, of course, madethe priests richer andable to wield morepower.

In the middle of theFourteenth century B.C. a great thinker,one who had acquired

wonderful know ledg e,became Pharaoh of

E g y p t . D u r i n g hisreign, Amenhotep IV ,the Pharaoh, inspiredthe ove r thr ow ing ofthe pagan priesthood.He made revolutionarychanges in the Egypt i an r e l ig ion , andbrought to his people areligion that was monotheistic in nature,pristine, philosophical,and exalted. As greata man as he was,

A menhotep’s inspiredcrusade among his people died out with his passing; and onceagain the evils of ignorance and superstition were manifested. T he priesthoodtook control of re- educating the people.The new torch of knowledge which

A menhotep had lig hted went out, andEgypt was again plunged in darkness.

History shows that in its time everycivilized nation of people has falleninto a degenerated, chaotic condition;and some have even vanished from the

B y L e s t er L . L i b b y , M . S . , F . R . C .D i r e c t o r , A M O B C T e c h ni c al D e p t.• I n c h e m i s t r y, c a t a l y s t s a r e s u b

s tances 'which speed up chemica l p ro c es s e s , w i t h o u t t a k i n g a n y p a r t i n t h e r e a c t i o n. D r. W . A .

W e y l o f P e n n s y lv a n ia S ta te C o ll e g e o f f e r s a p o s s i b l e a n s w e r t o t h i s m y s t e r y b y t h e o r i z i n g t h a t t h e a t o m s o f t h e c a t a l y s t w a r p a n d d i s t o r t t h e s u r f a c e a t o m s o f t h e c h e m i c a l r e a g e n t s b y t h e i n t e r a c t i o n o f t h e i r e l e c t r i c a l f i e l d s , t h e r e b y i n c r e a s i n g t h e i r a b i l i t y t o r e a c t .

• A s t r o no m e r s a t Ye r k e s O b s e r v at o r y h a v e a s c e r t a i n e d t h a t a u r o r a b o r e a l i s d i s p l a y s ( n o r t h e r n l i g h t s ) a r e c a u s e d b y s t r e a m s o f h y d r og e n g a s e m a n a t i n g f r o m s u ns p ot s . T r a v e l i n g a t 1 8 00 m i le s p e r s e co n d , t h e h y d r o g e n c a u s e s l i g h t t o b e g i v e n o f f w h e n i t s t r i k e s t h e e a r t h ’s a t m o s p h e r e . S p e c t r os c o pi c e x a m i n a t i o n o f t h i s l i g h t r e v e a l s a d i s p l a c e m e n t o f t h e h y d r o g e n l i n e s i n t h e s p e c t r u m .

• A Z u r i c h ph y s i c i s t s ta t e s t h a t t h e r e i s t h e o r e t i c a l l y 5 0 , 0 0 0 t i m e s a s m u c h e n e r g y p e r u n i t v o l u m e i n t h e e m p t y s p a c e o f t h e u n iv e r s e b e t w e e n t h e s t a r s a n d t h e p l a n e t s a s t h e r e i s i n th e u r a n i u m u s e d i n t he a t o m i c b o m b . T h i s i m m e n s e c o n t e n t o f e n e r g y o f e m p t y s p a c e i s a c o n s e q u e n c e o f t h e z e r o p o i n t e n e r g y o f r a d ia t i o n a s i n v o l v e d i n t h e q u a n t u m t h e o r y, b u t t h e r e s e e m s n o w a y o f t a p p i n g i n t o t h is “ f r o z e n ” a s s e t a s y e t .




face of the earth. In Egy pt, here again was the wor king of self ish interest, themanifes tation of egotism. As this increased, proper knowledge and understanding decreased in proportion. T hepeople became deficient in the essential

qualities. Knowledge was forgotten.The influence of the priesthood encouraged fear and ignorance among the people. Centuries later this caused un iversal ridicule and contempt for theEgyptians.

Unfortunately, the thing which ourhistorians termed superstition was farmore harmful, for it was in reality thesubjugation of powerful knowledge forevil ends. A nd when any nation resortsto this, its doom is sealed. T here isnothing in the universe which can remain long intact when its forces beginpulling in all directions. So Eg ypt fell,because of what it lacked. It had greatphysical concrete knowledge, but itlacked practical, spiritual, and mystical

wisdom.Conversely, in its time India fell be

cause it had great spiritual wisdom, butlacked practical physical knowledge.There was not fullness of harmony.There was a lack of balance; one aspector the other was too limited to thestrongly operative. A nd so, too, Babylon, Greece, and Rome fell into thesame state of decay. As this very state has overtaken nations, so, too, does it overtake individuals. There must be existent completeequilibrium, as it were, a balance winchcomes about only through the efforts ofthe individual.

W e mus t not become too objectiv eand too material- minded; neither must

we allow ourselves to become too spirit-ual- minded, at least not to the extent

where we liv e in the abstract andneglect the material side of our lives.

W e mus t ma inta in good health, goodhabits, and a necessary honest livelihood. There are people who are sodeeply concerned over their personalspirituality that they have little ornothing left over for their fellow men.

A man camiot become a recluse orhermit and properly serve his neighborand the community . In his social andbusiness life he must think and act intellige ntly. He must live the ex ample

which he thinks others should be. Hemust not become an extreme idealist;

he must not allow his personal philosophy to exclude him from the problemsof the day or association with peoplearound him. T he ma n wiio follows themiddle road leads a life of moderation.

Conquest of Self

Sooner or later we all feel the innerurge to lend our shoulder to the wheelof conquest, the conquest of self by theself. For ev ery effect there is a cause;for every act there is a result. It is

what you th ink and do today thatmakes you what you are tomorrow,next month, or next year.

W e all come to that turning pointin our lives where we have an appointment with destiny and make the decision to acquire greater knowledge—knowledge which is invaluable becauseit not only helps the individual to understand himself, but it also helps himto unders tand others. A nd when weunderstand ourselves, we are better ableto help others. It is knowledge of theself that helps us to meet the problemsof life. W ith this knowledge we learnto take life calmly and philosophically.

W e come to have a different sense ofvalues. W e cease being the cynic wiioknows too much and not enough, whosees what is wrong with the world, butnot with himself.

Every person needs to live life tothe fullest and not merely have theintellectual grasp. Knowledge is uselessto the person who does not apply it,and by the same token any philosophyof life we may study is of little valueto us unless it is practical and can beused daily. T he Rosicrucian Orderteaches a practical philosophy winchhelps one to overcome limitations andto establish progress in his life.

It is you and I who make and maintain the desired level of the communitylife which we choose to callcivilization. If we do not collectively recognize thistruth, we will surely retrograde to that

which befell Egypt, India , and Rome.Do not be among those who glean

nothing of any real value from life’sexperiences. Do not allow fear to playa part in your life. Have the courageto think for yourself . Do not permitan indolence of mind. W e should wrantto advance, to acquire knowledge, tounderstand ourselves, to study the lawsof nature. W e should learn to under

U S ]



stand these laws and apply them, inorder that we may be useful creationsof God.

Interest ingly enough, man is a miniature universe and therefore has all theoperative laws of the universe withinhimself. Ralph M. Lewis, Imperatorof the Rosicrucian Order, AMORC, has

written: “A ll that is or can be is nowin and around us. W e are only in thedark because we prefer to remain so.In contrast to what is prosaic and ordinary, magical phenomena but waits forthe touch of our understanding mind toperform at our command. If our soulsare thirsty, it is not because we havenot sought for the water of knowledge

which is alway s w ithin our reach.”Knowledge is not for the power of a

stricken priesthood to covet for themselves alone as occurred in Egyptthousands of years ago, nor is it forthe man or woman of today whosemind is imbued with fear and who isafraid to think for himself. W hen y oucome to have full knowledge of yourself, you will have done away withfear and ignorance; you will then know

y our real self, and have mastership of your life. Undoubtedly you are a thinking man or woman. Perhaps you areseeking unconsciously . Y ou are not

certain what it is you are seeking, butsomething within you has been stirred.Of yourself you are asking many questions. Whether or not you are conscious of it, you have reached a greatperiod in your life, for you havearrived at that point where you mustseriously consider your appointment

w ith destiny.There is no greater thrill than that

of exploring the nature of yourself andthe universe in which you live. Thereis no greater confidence than that whichis born of unders tanding. There is nogreater power by which you canachieve than that which arises fromuseful knowledge. Le arn to work withthe laws of nature, with the Cosmicforces, with the power that is within

you. T he happiness you seek, and to which you are rig htfully entitled, cannot be acquired by chance or happenstance. Happiness must be made, created. Happiness is not some elusiveethereal entity that can be captured;neither can it steal upon you and whisk

you aw ay into a lif e of abundance and joy . Knowledge is the key to happiness. A nd the proper kind of know ledge will help man to plan and shapehis own destiny, so that he may be tnemaster of his life.

V A V

M ID W E S T E R N R O S IC R U C IA N R A L L Y

T he Nefer titi Lodge in Chicago w ill hold the tenth annual Midw este rn Rosicrucian

Rally, February 9, 10, and 11.

In observance of the tenth consecutive Rosicrucian rally sponsored by the Nefertiti Lodge, a special program is being arranged for the three- day conclave. T his progr am

w il l incl ude inf or ma tive lec ture s, demons tr at ions, degree ins tr uct ion, ini tiat ions , and entertainment. A ll A MO RC members are invited to attend.

Address all inquir ie s and requests reg ar ding hotel re servations to: E ll a Delg ado, Secretary, Nef ertiti L odge. A MO RC , 2539 N. Kedzie Av enue, Chicago 47, Illinois. (Please refer to the October Rosicrucian Digest , page 356. for further information about rallies conducted by Lodges and Chapters.)



Creative Karma By F r e d A . O w e n s , F . R. C.

h e h u m a n b e i n g is Divine Principle personalized. T his personalizedprinciple is an evolvingforce. Conscious my stical evolution comes atthat purifying momentof initiation when withinthe consciousness is bom

the realization that the Supreme Soulis A LL MIN D— A LL LOVE. I f thereis Self- evolvement, then, to what goal?It is the perfection of the principle personalized to the degree that it is individual- less. It becomes al l principle,pure principle, no less—the mechanicsof that evolvement we call karma. However, we are not here concerned

w ith merely the name, the label karma. W ha t we must know is, W hat are themechanics? By using the trianglemethod, we learn that there are threedimensions through which the personality evolves. T hey are the dimensionsof Moral Karma, of Psychic Karma,and of Creative K arma. T he greatestof these is Creative Karma.

If the question should be asked,“W hy use the term dimension ?” theanswer can only be that it is analogousto the architect’s problem of space

when he creates a building . By all thelaws of construction he cannot buildany kind of structure without using thedimensions of height, breadth, anddepth. W e too are creating a mansion.It is the condition, the structure, weshall live in for the tomorrows to come.But it is entirely of ourselves, withinourselves. W e will be better architects

of our future if we know that the oneis three and that the three is one. Because each of the three divisions ofkarma has magnitude by and withinitself, dimension is a term which notonly exactly defines each, but bringsthe subject, karma, down from therealm of the abstract to that of thespecific.

To some, karma has meant compensation only for our moral thoughts andactions. But such understanding ofkarma exists in the consciousness of aperson who is only a few steps removedfrom the “ Ileaven- or- Hell” belief oforthodox religions. T he Cosmic doesnot place us into situations which areeither good or bad. Whate ve r our future conditions, we created them. However, there is Moral Karma, and it isthe firs t dimension. Its axiom is D ivine Love. If each one of us couldcorrectly understand this sublime truth,and had it completely ingrained intoday- by- day liv ing, it would be impossible to do an immor al thing. To dogood, to be good, would be as involun

tary as is the beating of the heart. Withthe heart of Self, beating, pulsating,pumping the blood of spiritual life—Divine Love—then, and only then do

we know that we are sy nchronized withthe heart of the Father.

W he n the occult student speaks ofhis carrying definite psychic abilitiesfrom one incarnation to the next, seldom is this thought of as karma—butkarma it is. T he ax iom for the seconddimension, the Psychic Karma , is thedominance of the psychic self over the



physical. It is understood that thepsychic abilities one possesses at anygiven time were achieved by effort w ithone method or another. T herefore, wecreate as moral karma certain conditions within the personality, and justso with the Psychic Karma a certainability is created for the personality touse.

Now, the third dimension of karmais by far the most important to thepersonality. It is Creative Karma. Theaxiom is: the ability of the personalityto give service. It is this principle thatthe Cosmic uses to raise man to a greater spiritual civilization. It is this particular dimension, Creative Karma,

w ith which we are here concerned.

A M odernBefore Creative Karma can be ex

plained, there must be laid the ground work upon which it is built . As one wishes to be of service in this incarnation and future ones, he must be trulyrepresentative of his time. New ideasare born only in the minds of those

who are attuned to the needs and problems of their age. W ould it be possibletoday for one whose thinking actuallyis many years behind the times to in

vent some new use of atomic energy?T hat would be impossible! Therefore,the first need is to clear out of one’sthinking all of the antiquated conceptscluttering up the mind. In other words,one must be a true modem.

But who is a true modern? CarlJung, the great psychoanalyst, has

wisely observed tha t the difference between the man of the jungle and theman of our own civilization is onlythat of concepts. T he jungle primitivedemonstrates just as much intelligencein mastering the problems of his envir onment as we do in ours. However,

we of this str atum have a dif ferent setof concepts— a higher order. T herefore, it is in the world of concepts—inthe thinking—that we find the truemodem, not in one’s environment, norin the age one lives. Ma ny a greatmind in ages gone by was as modemin thought as is the mind of most people today.

The crux of being, or not being, amodem cannot be gauged by standards

of the average man. If one were to askthe man on the street if he consideredhimself a modem thinking and livingperson and, if so, why, he would mostemphatically say that he is a modem.His reason is that he would not onlydislike the old- fashioned w ay of liv ing,but that in his home he has a telephone,a washing machine, a refrigerator, andthat he also owns an automobile. He,therefore, must be a true modem. Thatis all that being a modern means tohim.

Four Cornerstone*

But this average man would beshocked to leam that he is anythingbut “up w ith the times.” T o gaugehim, we do not ask if he likes or dislikes, uses or does not use, certain mechanical gadgets in his home or wherehe works. W e test him by exactingcer tain of his concepts. These are theconcepts without which no one couldpossibly contribute a s ingle creativething to the evolution of man. T herefore, we who are students of the mystical (to say nothing at all of the average man) seeking to create in the higher order of service, must orientate ourthinking along the lines of true modernism. These standards are the concepts we hold of the economic or socicd systems, and that of science , of religion ,and of esthetics. These are the fourbasic cornerstones—the square, upon

which civiliza tion stands.It is obvious that the primitive man’s

entire plane of living is based uponthose four fundamentals, just as is ours.The primitive being uses his sciencefor obtaining food and shelter. He hashis social order. He has his relig ion.He has his art or esthetics. Our civ ilization differs from his only in refinement. In another sense, these conceptsare but tools—a lever, tha t the Cosmicuses to pry loose the great bulky bodyof mass man from its primitive state,the degenerative rut it has fallen into.It is through the consciousness of themodem thinking man that the Cosmic

works to achieve re finement. Thesemen are the personalities we know andremember as the “revealers” of todayand of the ages gone by.

Therefore, if it is these four “cornerstone” concepts that the Cosmic uses,




they must be analyzed and defined sothat each of us may get to know themin their essence. For, aga in may I repeat, unless one’s consciousness is infused with their essence, one cannotrightly call himself a modern.

1. Science, the quest of the unknown. W e mus t be attuned w ith the scientificminds who labor today so that anotherveil of darkness may be lifted tomorrow. Science seeks to know causation—and, after discovering it, to direct andemploy its use for the benefit of man.It is the quest for the unknown. rITieman on the street lives by what isknown; we must know what is unknown. It is not necessary that all thesecrets be in the palm of our hand;however, we must know what knowl

edge has been left unsaid and what work left undone. W ha t is even greater, we must be able to foresee whateffect new scientific laws, or the introduction of a new scientific invention,

w il l hav e upon the social order, uponthe religious and the esthetic. A n example out of the past is that of the Co-pemican Theory of the universe. Thisnew scientific concept of our universealtered the entire field of social, religious, and esthetic thought. T oday itis Eins tein’s theory of relat ivity . Notonly is it revolutionizing science, butits impact upon our lives is so tremendous that those who cannot foresee itslogical consequences and those who w illnot work to master it, look to the future with despair and futility . Witnessthe effect of the atomic bomb.

2. The Social Order , the strife for bread. T he social order is the fir st tofeel the impact of science. In relig ionone learns that man does not live bybread alone. But here one learns thatman must have bread first. Bread hasalways been the symbol of man’s material needs. As such we use it here.T he man of the masses has not thespiritual strength to hold tightly ontohis convictions when bread becomesscarce. W hen bread can be had onlyas a prize of battle between one manand another, then it is that man fallsback to the ways of the jungle. T hemystic knows that the social order isnot a system of political rules and regulations, but a great laboratory in

which the laws of economics are used

to create a system that would equitablysatisfy the need for bread, the primaryneed. Compare our own standard ofliving and that of Northern Europe

w ith that of Southern Eur ope, A frica,and L atin America. Ours is freer, w ith

more abundance. W hy ? Because science has been given an opportunity toinfluence the social, economic way oflife.

3. Religion, the call to God. Religionrepresents the highest moral order mancan conceive as a standard of conductbetween man and man and the Creatorof life. Behind this is an emotionaldrive to worship a Supreme Being. Thisdrive is just as real and powerful inthe make- up of man as is the drive forfood and shelter. But the concept, the

understanding of that drive, is anevolving tiling. It too can natur ally bedevolving, just as do the other threedrives. T he mys tic must learn that inreligion is found the origin for mostof the fears, repressions, inhibitions,and superstitions. These are the emotional blocks which hang like an anchoraround the spiritual neck of the devout. T hey are bom and are nurturedin a mass of false religious interpretations. T rue pristine religions endeavor to free, not to enslave. T hat is thebanner the mystic must hold high.

4. Esthetics , the creative spirit. Ar tor esthetics is the supreme creative effort of man to express his realizationof the wor ld in whic h he lives. It seeksto interpret the forces at work in man’sthink ing and liv ing. It becomes a sy mbol. Creative art never copies or im itates the physical appearance of athing, but works to express its subtlespirit. It is alway s in advance of itstime. T he esthetic—the artist— recordsin music, painting, literature, et cetera,this spirit as it is being born, but which“mass man” will not recognize until itis a full- grown power manifes ting asan integral part of his daily living.The mystic must know these forces.He must know when the spirit is bom.This, of course, means that the mysticis also an esthetic. In fact, one cannotbe a developed mystic unless he is atfirst an esthetic. T he esthetic creates.T he Self desires to see its creations—its reflections. T he esthetic mys ticthus, when interpreting the birth of a






By M i k a e l , F. R. C., A . F. R. A. S.

The author is a prominent astronomer and the director of one of the large astronomical observatories in Europe. He is, as we ll, a Rosicrucian of long standing. T he name herein given is his pen name.— E d i t o r

t h a s b e e n pointed outmany times that at present the world is in a period of tr ansition fromone zodiacal age to another—in fact, from the

Age of Pisces to that of A quarius . W hile recognizing some of the signs which characterize this change, and

while being acquainted w ith the esoteric explanation that it represents anevolutionary advance for the worldfrom Pisces, the Ag e of Belief, to A quarius, the Age of Knowledge, many arenot aware how such so-called ages cameto be or how astronomy defines them.

The matter is fairly simple once itis understood that the epochs are basedon major constellations, and once anagreeable method has been determined

upon for expressing their relationshipto the earth.The problem of fixing the limits of

the zodiacal epochs themselves is a little difficult, since the exact limits of theconstellations are indefinite. T hey seemto merge with one another in such a

way as to mak e it hard to determine“border” stars, especially if those happen to be faint. A gain, certain constellations such as Capricorn and Aquariusare parallel to themselves and to theecliptic. Thus, discrepancies of as muchas a thousand years in the beginningsand ends of zodiacal epochs may result

when calculated by diffe rent authors.For instance, Camille Flammarion in

his History of the Heavens gives thelimits of the Pisces period as 128 B.C.to 2032 A .D.; whereas, A. Jeremias calculates them as fr om 100 A .D. to 3000

A .D. To put it another way , the lackof agreement as to the number of yearsallotted to a zodiacal epoch is due todifferent methods of accommodatingconstellations of unequal extent to a

circle of 360°. Y et if one can be logically arbitrary as to the points of beginning and ending of each of the twelveconstellations and if one can at thesame time accept the equal allotment of30° to each, regardless of its actual size,the matter of calculation is exact andsimple.

As illustr ated in Fig . 2, the authordecided to maintain the division of theZodiac into twelve equal parts and toadopt for the beg inning of the mainepoch the moment when the VernalPoint moved into the constellation T aurus between the stars eta Geminorum and zeta T auri. T he last star is situated on the end of the southern hornof the Bull. T he fact that this starmarked the entrance of the VernalPo int into Taurus is con finned by V erg il’s line: “T he shining Bull w ith gild

ed horn opening up the year .” This V er nal Point, by the way , is usual lyrepresented by the horns of the ramrp because in Hipparchus’ time in the

second century B.C. the projected V er nal Point rested in the Constellation Aries , or the Ram.

Perhaps an illustration will makethese matters clearer. Imagine yourself situated in the center of a transparent globe (Fig. 1). The terrestrialequator (e - q) w ill then be projectedas the great circle in the heavens, thatis, E - Q, the celestial equator.

The earth’s axis P - P', being perpendicular to its equator, when extended

w il l intersect the celestialsphere near the pole stars **

which remain unaff ected by the ea rth’srotation on its axis. T he path of the sunthrough the stars is called the eclipticand is at an angle of a little over 23 tothe equator. T he daily rate of the sun’sprogress along its orbit is 1°. T hus, in365.25 days it returns again to thosestars where it was the year before. The



Fi<j. /

moon’s progress is much more rapid,being approximately 13° a day, makingit possible for the moon to complete itsorbit in something like 27.3 days.

It will be seen that the ecliptic intersects the celestial equator at twopoints. T he sun passes thr ough thefirst point every year on March 21.This we call the Vernal Equinox, forat that time day and night on the terrestr ial globe are of equal length. OnSeptember 23 of every year, the sunpasses through the second point. A g ain

day and nig ht are equal. This point we call the A utumna l Equinox .

Because in Hipparchus’ catalogue the V er nal Point was in the Ra m, it was ,as earlier mentioned, designated by twohorns. But the V ernal Point is not stationary . Because of the gr av itationalpull of the sun and the moon on theequatorial convexity of the earth, the

V er nal Point is not fix ed but movesgradually from left to right and projectsitself into different constellations—thus, the condition spoken of as the Precession of the Equinoxes. T he V ernalPoint seems to move backward throughthe constellations. However, the “back

w ard” motion is so gradual— the zodiacal signs needing 26,000 years to moveon their own backgrounds—that 2,150

years mus t be allowed to each sign or

epoch. If, therefore, the V er nal Pointentered T aurus in 4500 B. C., afterstaying there 2,150 years, it left Taurusto enter Aries in 2350 B.C. Subtracting the 2,150 years of its sojourn in

Aries , we get the year 200 B.C. as thetime it entered Pisces.

From 200 B.C. to 1950 A .D. (againallowing 2,150 years) the Vernal Pointhas been in Pisces— and its being therehas made this the Piscean Age, that is,the Zodiacal Epoch of Pisces.

The year 1950, then, marks the nextPrecession when the Vernal Point willbe in Aquarius for a matter of 2,150 years.

A s has been said, these ZodiacalEpochs each have their special characteristics and create certain conditionsconducive to a particularized attitude orlife expression. T hat is w hy change,unrest, social, political, and moral upheaval have been experienced as thepattern of the past 2,150 years breaksup preparatory to the transition fromthe Piscean to the Aquarian Age.

Whatever this Age has accomplished,it has been by fa ith and belief. In themillennium to come, everything will beon the basis of knowledge. It was the

A quar ia n A ge w hic h the Apostle Paulprefig ured in his words: “Now we seethrough a glass darkly, but then faceto face.”

Epictetus, the Stoic philosopher, once said, “No great thing is created suddenly,any more than a hunch of grapes or a fig. If you tell me that you desire a fig,I answer y ou that there must be time. Let it f irst blossom, then bear fr uit,then ripen.”



izd / LhziitLaftLhj


LESSON TWO

Je s u s was born dur inga particularly chaotictime with respect to re

ligion. T here was aconfusion of religions,an inpouring of numerous sects. T o the Jews,it seemed that the traditional voice of prophecy had ceased. T he transcendentalspiritual values by which they hadlong guided their lives seemed to havedeclined. Dur ing these times men wereseeking strange hierarchies, weird intermediaries between heaven and earth.Still others were turning to secretgroups for solace. A n outstanding secretgroup were the Essenes. T hey had w ithdrawn from the world of conflict; however, they had not withdrawn fromrealities or from humanity . T hey con

tinued to counsel men, to heal, and tobe general benefactors of mankind wherever they could, although they diddesire to exclude themselves from theconflicts of the prevailing theologists.It was their intention to recover thesecret of man’s personal unity withGod—in that, they felt true religionexisted. Dr. H. Spencer Lewis relatesin one of his works concerning the lifeof Jesus that Jesus not only knew ofthe Essenes and their studies, but was,in fact, a member, an initiate. Theteachings of Jesus, as they appear inthe gospels, reflect knowledge of thedoctrines of these Brethren in White,as they were known. Portions of theteachings of Jesus and the Essenes areparallel.

The Fatherhood D octrineLet us consider some of these teach

ings of Jesus. T o Jesus, God is a fatherof the people. Jesus was a monotheist.He advocated, at all times, a sole God. To Jesus, God was not just a supremeand holy being who issued mandates

with no regard for theirconsequent effects uponmankind. God was notto be compared withsome worthy sovereignexercising his powersindiscriminately. Jesusproclaimed a God whoalways had the inter

ests of mank ind at heart. His views were entirely unlike those of thedeists who, centuries later, held thatGod was the creator of the universe, but that after its creation he wasremoved entirely from it, leaving mankind subject only to natural law. Jesusproclaimed that no gap existed betweenGod and mortals. He taught men tothink of God as their father.

The concept of God as a father wasone that the Jews had proclaimed before Jesus. It was a natura l conceptto bring before the masses of men, because it established the idea of an intimate, understandable bond betweenman and a deity—that God was notfar removed, was not so different inkind as to make it impossible for manto contact or to conceive of Him. Afather means a flesh and blood nexus, anintima te relat ionship. God must be asclose as that, if not closer, and therefore, men need not expect or need anintermediary between themselves andtheir divine source. God is in man; man is of God.

A nother basic teaching of Jesus isma n’s fellowship with God. Jesus expounded that spiritual attainment is notthe result of any external compulsion,the force of public opinion, nor is itan abidance by any particular creed.To Jesus, this spiritual attainment isthe result of a fellowship, in other

words, a oneness of man with God.T his oneness or unit y is to be found

w ithin the heart, and is not a connec

By R a l p h M. L e w i s , F. R . C .



tion of an external or social relationship. T he fellowship is an indwe llingconception that grows within the individual himself . It is not a conformityto any rule or regulation. Jesus speaks

of the heart as being where this fellowship occurs. By the hear t is meant theconsciousness. Jesus makes plain in histeachings that it is in the consciousnessonly where men become good or become evil; that we are not intrinsicallyeither good or bad but only as we thinkand subsequently act. T o summarizethis thought of the fellowship with God,

we can say tha t it means the crossingof the threshold of Self to find withinthe sanctuary of our own being the God

we seek, “the God of our He ar t.”Jesus frequently said: Believe on

Him; believe on the Father, the God.This is construed mystically to meanthat the concept of G od is all- sufficient.To the extent that we understand thatGod, we derive the power by whichall things are possible. If one ex periences within himself the Father, or, inother words, the Divine, he is then inharmony with the whole of the Cosmic.

W it h such an ef fus ion of Cosmic consciousness, it is not possible for theindividual to hold malevolent thoughts,to become so elementary in his consciousness as to bring upon himself themisfortunes of passion, avarice, greed,and the like. T his belief on H im to

which Jesus refers is not mer ely arat ional conclusion. It is not a matterof dialectical discourse by which one,by a series of propositions, is finallyobliged to accept God because he cannotrefute the idea; rather, it is a conviction born of personal experience—anindwelling one. It is not a conviction

jus t conjured out of words. Unf ortunately, however, many religionists to

day misunderstand this principle of belief on Him . T hey confuse it w ith amere blind faith devoid of the necessaryreligious impulse— the inner ex perience.

The Principle ot Fellowship

The constant reiteration by Jesus ofthe fellowship of God, the insistent exhortation that man resort to that fellowr-ship, reflected Jesus’ exalted consciousness . It indicates that he was in constant unity with God experiencing thisfellowship and. through this intimaterelation, enjoying the benefits derived

fr om it. To Jesus, this fellowship wasthe greatest mystical experience whichman could enjoy—through the heart,or the Self, to the Cosmic consciousness.

In Matthew, Chapter Eleven, Verse

Twenty- seven, Jesus says in par t thatno man “knoweth the Father, save theSon.” In a mys tical sense, we mayconstrue this to mean that only those

who hav e per sonally ex perienced a union with the Cosmic can realize itsvalues. T here is nothing or no onecloser to the Divine than is our ownpsychic being, our soul. T he Self, then,is the sum of the Divine Father. Thus,only the son can know the father; thatis, it is only the Self of each of us thatcan directly experience the source from

w hich it comes. T he ex perience is w holly personal and intimate . T hisprinciple is pristine, a beautiful andsimple Christian mysticism.

A nother ex ample of Chris tian my sticism is the saying of Jesus which wequote in part: “Where two or three aregathered in my name— ” T his revealsJesus’ great understanding of the power that is derived from united attune-ment: that where several persons aregathered together, motivated by spiritual intent, having a high idealism, theythus create a receptive state into whichare drawn the positive creative forcesof the Cosmic. It is like one pole of amagnet attracting its opposite polarity.

A gain. Jesus refers to the Uppe rRoom. Obviously , this does not meana place within a building, but ratherthat one ascends in consciousness, thathe moves upward in spirit, mind, andunders tanding. Jesus often said thatthe spirit of God moves and dwells

w ithin man, tha t it is immanent, andthat it is reached only from w ithin .

A nothe r important teaching of Jesus

is the law of righteousness. T houghJesus recognized almost all of the Mosaiclaws, to him, righteousness did not consist merely of a formal obedience to orobservance of a system of rules andregulations. T he rig ht is only such ifit provides justice. In real justice is tobe found mercy; mercy is an attributeof love. To Jesus, the supreme law ofGod was love— love to God, love toman. This was not just a trite saying.It had a mystical and psychological significance, as well. T his love of w'hichJesus speaks, is a condition of harmony,




of being in accord with the real essenceof things, leading to happiness that surmounts all turbulence in life.

The principle of the kingdom of God is another prominent division in theteachings of Jesus. Enlightened studentsdo not consider this kingdom of Godin the eschatological sense; it is not anend of a time when God and the heavenly hosts w ill descend to earth andlive in a physical sphere having a substance like that of man. Myst ically ,rather, this kingdom of God is a consequence of man’s communion with theDiv ine Self. Men must develop an inner, spiritual, ethical state of mind orconsciousness. T his, then, will havebeen evolved into a spiritual kingdom

w ithin the indiv idual. W he n one has

finally evolved to that state of consciousness in accord with the Divine, thekingdom within, it reflects in one’s personal conduct; it harmonizes w ith spiritual impulses. Therefore, ma n buildsupon earth a theocracy, a governmentof the people, by the people, and for thepeople in accordance with Divine principles as experienced by each man within himself.

A theocracy is a practical form of living , but it is a living inspired by thebest and most noble aspects of man’snature . L ife here on earth, then, wouldbecome more “as above, so below .” Todwell in the kingdom of God is saidby Jesus to be an act of grace—thatone would be surrounded by the happiness of God, by His blessing. My st ically, however, this grace means sharingin the spiritual ecstasy, the sublimityof God which makes it possible, throughunderstanding and personal power, tosurmount human bondage that comesfi'om ignorance, fear, superstition.

M ystical M eaning of M orality

As to Jesus’ ethical and mor al teachings, these may be here touched upononly brief ly. He advocated that forspiritual unity with God no dependenceupon outer formalities is necessary, andexplained that this unity is potential

w ithin each indiv idual. T he bond ofman’s soul with its source, with the Divine nature, always exists; it is neversevered, and it never needs to be reestablished. It persists in all men. It isincumbent upon each individual to cultivate the consciousness of this bond, of

this relationship between his own spiritual essence and its Div ine orig in. “Hethat seeketh findeth.”

In one of his works entitled The Secret Doctrines of Jesus, Dr. H. SpencerLewis points out that an outstandingprinciple of Jesus’ teachings is his moralcode. T his moral code is not unique

with him. T o a great ex tent, it is areiteration of what had been expoundedin some of the mystery schools as partof their philosophy; and it really datesback to the Memphite period of Egypt.However, none before him had everpresented this code so simply, so comprehensibly. T he older forms of morality which prevailed during Jesus’ time

were more or less just concessions tosociety, social regulations, hygiene, andthe like. Mor ality was principally concerned with objective conduct, with behavior and mortal regulations. To Jesus,morality has a far more exalted nature.It is the fulfillment of a covenant, of anobligation which each of us has to ourown spiritual Self. T o Jesus, the innerlife, the inner man, makes certain requirements which must be met just as

we meet the demands of our objectivebeing. T o Jesus, then, mora lity is anecessary behavior for the expressionof the soul. One does not save the soul;one saves his Self by causing his Self to

realize the soul, its own divine nature,thus liberating it through expression.To Jesus, prayer is perhaps the most

important technique by which man isto accomplish this union of Self withits Cosmic source. In Mat thew, Chapter Six, Verse Six, Jesus says in part:“. . . when thou prayest, enter intothine inner chamber.” Mystics construe this to mean not a physical place,not a secluded precinct, but the “chamber” of the inner, the greater Self ofeach individual. T o really pray, introvert your consciousness; enter into thepresence of the God within. He whohas not done that has not prayed.

In even these few points, there is anopportunity for the application of Christianity in everyday life in our times.To the extent that we are in accord

w ith these principles, we respond tothem. W e are then enlightened andcan direct our ways in such a mannerthat we become masters here on earth,a goal that every great avatar hashoped for his disciples.






He made demands upon it to feed himself, feed his livestock, and to sell asurplus. In time an unbalance developed: the elements “mined” out of thesoil were not replaced in sufficiency orin kind. T he exchange was not fair—

Mother Ear th had been cheated. Ma ntook but neglected to give. Warned by the soil’s unproductiv ity ,

man sought to make up its deficiency.Costly “artificials” were gradually introduced commercially and used, theeffects of many of which are now coming under questioning.

A nimals and fowls alike are nowconsuming low- grade food. Milk , eggs,and meats are not what they were afew generations ago; they do not consist of their original purity and propor

tion. T his condition concerns all of usas huma n beings. W e are drif ting intomore and more deterioration—not fulfilling the Creator’s blueprint for us.

Our size, intelligence, health, and diseases can be controlled by food, air, and

water— the essential intake for objective, or phys ical living. W e can be fedinto a diseased condition and fed outof it again.

Hippocrates, the Father of Medicine,living in about the fourth century before Christ, wrote of the importance offood and included food as one of thefour cardinal principles in treatmentfor health.

It is a fact that the human andanimal systems cannot appropriate theessential elements for good health, tothe best of advantage, in any but the“natur al food for m.” Publications onorganic gardening and farming mayprove enlightening here. Those of us

who are awakened to the tr uth andendowed with this “consciousness ofknowing” should make every endeavorto help those who yet are not. “W e

w ill be as good as the food we eat, the water we drink , and the air we breathe.”

Sir Alber t Howard, a well- knownEnglish scientist in biological soil building, gave wide publicity to his findingsthat our soils were losing their fertility,their power to produce foods forhealth; that foods grown with artificialfertilizers do not have the old- time flavor; that vegetables raised with chemicals are tougher and more fibrous; thatar tific ially blown- up foods lack vitamins and other nourishing qualities.

T hat there is a decline in the standards of public health is evidenced inthe startlingly large percentage of mendisqualified for service (4 F’s). Thishas led the United States to becomefood- and-soil conscious. The undernour

ishment of children too has been tr acedto anemic soil and to processed andadulterated food.

Why Chemical*?

The United States Congressional Record of June 20, 1950, refers to HouseResolution No. 323 (recently passed),

which calls for the appointment of acommittee to investigate chemicals, synthetics, and substitutes in the manufacturing, refining, processing, preserving,and packaging of food for human consumption—and also to investigate inorganic artificial chemicals, synthetics,and poison sprays used in farming andorchard management. There is constantresearch in the Agricultural Department, in “looking for new” uses forchemicals, synthetics, and substitutesfor natur al food. x\ lso, it has beenfound in hearings before the Food andDrug Administration that last year twocompanies alone sold 10,000,000 pound?of chemicals for use in the manufactureof bread; these were substitutes formilk, butter, essential oils, and eggs. It

is reported too that since the beginningof Wor ld W ar II, there have been 500applications for the use of new artificials in foods. During all this timemuch surplus natural food has gone to

waste.Those who have become actively food

conscious are issuing their warnings.T he chemists have outrun the legislators. Mill ions of dollars are being spentand more and more new methods arebeing developed industrially to “embalm,” change, and reduce food. T hepresent state of our food and soil masquerades itself as polio, cancer, hearttrouble, high and low blood pressure,mucous colitis, arthritis, autointoxication, the allergies and the anemias,faulty vision, headaches, overweight orunderweight, unhealthy skin and scalp,menta l and nervous disorders, glandulardis- function, the common cold, andmany other forms of human misery.

The marked increase in the use ofstimulants—caffeine beverages, nicotine, alcohol, and the narcotic drugs—



is but another symptom of our growingstate of poor nutr ition. T oxic fuel-lessfood opens the door to germs, viruses,and bacilli; for, the body has no defense, no for tification. Food tox icity

has become general and chronic. Toxins,or poisons, accumulate in the bodyfaster than they can be thrown off:the power of waste elimination isdiminishing.

The T ask AheadInstead of allowing ourselves to be

come symptom and disease conscious, we need to face facts, investigate causes,and then make counteracting decisionsfor health.

Here is a survey of what may happen to wheat (a food grain): Grownon exhausted land, or land artificiallyfertilized with chemicals; harvested bythe combine machine in one operation(not fully sun cured); blasted withcyanide gas to control pests; overheatedby high speed steel rolling mills; itsgerm (which contains the life elements)discarded; infused with glycerin to keepbread fresh; loaded with art ificially produced cheap vitamins and inorganiciron; bleached with chlorine or nitrogen trichloride. Sugar cane, the sugarbeet, and ma ny other products of the

soil suffer similar trea tment. W hitesugar and white flour belong at the topof the list of devitalized, foodless foods.

The process used for the making ofcereals also results in lifeless food. Itfrightens one to contemplate thethought that these cereals form an important part in the diet of every growing child.

i t Depends on YouT he greatest hope for res toring health

to the human body lies in the individualperson, the consumer. W e must makedemands for food in its natural state. W e mus t develop an awareness of thetruth that it is we who will pay theprice in health for the increased trendtoward chemicalizing food for the purpose of lessening the risk of spoilage tothe wholesaler and the retailer, and tominimize labor to please the consumer.

A balance in minerals is absolutelyessential to health; this must include theeasy-to-lose trace minerals, such as cobalt, barium, boron, potassium, chromium. Minera l deficiencies are the un

seen forces that account for the “hidden

hungers,” which lead to illness. Minerals are a must for plant, animal, andhuman health.

W it ho ut minerals as a basis, ourmuch- stressed vitamins are worthless.

V itamins are needed to control the work minerals hav e to do in the body,but in the absence of minerals theycannot function. W e should reverseour thinking from a state of vitaminoverconsciousness to a consciousness ofminerals and vitamins. T he tendencyin industry to place foods on the market before their safety has been established endangers our health. Unquestionably it would require complex testsover a long period of time to see thetoxic and deterioration effects of theseartificials on the body. A t the presenttime a chemical that does not immediately kill test animals is allowed distr ibution. Be cautious about chemicals.Read well the labels and reject productscontaining chemical preservatives, suchas sulphur dioxide, sodium benzoate,and potassium carbonate; there aremany others.

Recently a newspaper columnist madethe statement that the Food and Drug

A dministr ation had documents lis ting742 chemicals which have been used atone time or another in the processingof food.Older generations thrived on foodsthat were simple, in their natural state.Unfortunately, we have developed ataste for highly seasoned and unnatural,ar tif icia lly flavored products. Also, wedrink carbonated drinks in preferenceto pure water. W e must ag ain cultivate a desire and a taste for naturalfoods.

Fortunate is the family situated on aplot of gr ound. T he back- yard gardenand adjacent lot can be made to produce food that one cannot buy, foodrich in minerals, vitamins, flavor, andother essentials. T here will not be theloss of too early harvesting and lengthystorage—and no addition of harmfulingredients.

E lectromagnetism

In making a survey of the state ofnutrition, one is amazed to discoverthat, in most of the learned discourses,one highly important factor is consistently ignored—the spiritual side of

foods. Ev en in his eating, man insists




on doing away with the “vital life principle” of food—not realizing that without it he himself could not exist. Dr.H. Spencer Lewis in his booklet T he Spiritual Property of Food explains thatthere are several ways in which thisspirituality enters the physical body:through the air we breathe, with itspotency coming from the great sourceof all energies, the sun; and throughthe nature and quality of the foods weeat, and that which we drink. In other

words, we hav e access to div inity w ithevery breath, and with each mouthfulof food or water.

Dr. L ewis further states that “through wrong ea ting we are los ing a portionof the spiritual energy that is absolutely necessary for a properly harmonious

body . . . . gradually, civilization hasinvented ways and means of alteringnearly all foods so that today very littleof the food we eat enters our bodies in its pure and natural condition.” He

warns tha t by cooking, stew ing, or boil

ing the greens, the electromagnetic juice containing the spir itual energymay be boiled out, or changed in itsnature; thus, the connecting currentbetween plant, man, and Creator issevered.

The chlorophyll of plants, Dr. Lewisstates, is a “peculiar essence” that isvery difficult to analyze chemically,because there is something in it thatis not purely of the earth. It is interesting to observe that he gives the lowlyand uncultivated dandelion a placeamong the foods for humankind. W emight add that perhaps it is the divinemission of this little “weed” to serveas an essential food that has kept it unconquered; for, in spite of man’s attacks

w ith hands and hoe, it persists in holding

its golden head high even in the mostimmacula te lawns. Should we not takeexample, refuse to be changed fromour preordained position, and from thedepths of our consciousness clear thechannels for divine expression?

3amou± Q anuxviij U BiitliclauiReformer

J anuar y 7, 1502. Bologna, Italy .Ugo Buoncompagni. For years thelegal representative of the Vatican,Buoncompagni was created CardinalPriest in 1564. He was elected Popein 1572. As Gregory

X III, he was a zealousreformer, among otherthings of T ime itself.The Calendar bearinghis name was devisedin 1582 and is now inalmost universal use.

E ducatorJanuary 12, 1746.

Zurich, Switzerland.Johann Heinrich Pes-talozzi. Interested ineducational principlesand reform even as a University student, he did not become a teacher untilpast middle age. Personal pover ty andfailure were his lifetime lot, but his efforts and his writings aroused others

who la id the basis for the educationalmovement of the nineteenth century.He has been called the founder ofmodem pedagogy.

Other January Birthdays

A ndre Mar ie A mpe re Francis Bacon

A nt on Chekov Benjamin Franklin J . L . K. Gr imm Douglas Mac A rthur

Y ehud i Me nuh in Karel Capek Ruth St. Denis

E xperimenterJanuary 25, 1627. Munster, Ireland.

Robert Boyle. Precocious as a child,unrivaled as amateur experimenter andscientist in his maturity, he was oneof the first members of what later be

came the Royal Society. Satirized by Swiftin The Voyage to La- puto, Boyle was nonetheless regarded by hiscontemporaries as thenatural successor toBacon.

T heologianJanuary 29, 1688.

Stockholm, Sweden.Emanuel Swedenborg.Eleven years the Assessor of Mines for

Charles X II; in 1745, by his own account, Swedenborg was received intothe spiritual world as an inhabitant.Thereafter he was acknowledged a seer,and a world- wide religion has g rownfrom his declaration that in time auniversal New Church would be established. He wrote voluminous interpretations of the Scriptures.



h e U n i t e d S t a t e s Maritime Service TrainingStation at Alameda, California, has established aplanetarium as an aid inteaching navigation tostudent seamen. It isusing a Spitz planetarium. The newly installed

one in Rosicrucian Park is also a Spitz. A few weeks ago Captain Crossman

accompanied by Lieutenant Commander LIudson and Lieutenant Handleyfrom the Alameda Station visited Rosicrucian Park and witnessed a demonstration of the planetarium equipmentunder the direction of Frater Lester L.Libby of the Technical Department.

A ccording to Fr ater Libby , they wereboth impressed and enthusiastic, askingto have copies of the lectures to use atthe A lameda Station. Four such lectures have already been sent; others areto be sent month by month.

V A V

During the month of November theRosicrucian Egyptian and Oriental Museum presented a unique one- man showof water colors and pen and pencildrawings. T he artist, Llelena Aram-buru, is a Peruvian poet and author of

some note in her native country . A lthough expressing herself pictoriallyfor as long as she can remember , sheexhibited her work publicly for the firsttime in 1948. She characterizes it as“the work of one who has neverlearned, nor tried, to be a painter.”Even so, the work is arresting and serious. It is pictorial comment that is

witty , spontaneous, oftentimes mordant and quizzically ironic; nonetheless, it is intelligent if not always intelligible. T he line remains trenchant

even when the meaning is somewhat

obscure, justifying Calderon, the critic,in ca lling Senora A ra mburu’s work“g raphic poetry.” A ll in all, a mostprovocative exhibition for Novembervisitors to Rosicrucian Park.

V A V Rosicrucian Park during the winter

months is the center of almost nightlyactivity . On T uesday nights, there arethe inspiring convocations in the Supreme T emple. T he T emple meditation chambers are available at certaintimes during the week both afternoonsand evenings. Every Wednesday evening, a large art class under the direction of Mr. Earle Lewis meets in theRecreation Room, and the first andthird Fridays of the month an informalgathering also takes place there fordancing, games, and a social time.

Every Friday evening in the Amphitheatre of the Rose-Croix Universitybuilding, the Fall and Winter series oflectures of the University are held. This

W inte r, various staff members arespeaking on different phases of “TheCulture of our Times.”

On November 15, Soror Edla Wahlin,Librarian of the Rosicrucian ResearchLibrary, reviewed for an interested audience of members, F. Sherwood T ay

lor’s recent book, The Alchemists. Armistice day , the male employees atthe Park enjoyed a spaghetti dinnerprepared by Peter Falcone, superintendent of buildings, and served with thehelp of Fraters Williams, Kelso, and LaCroix. For this, some twenty- five came

w ith full- sized masculine appetites and went aw ay in hig h good humor whollysatisfied. Frater Calcano was presented w ith a full- leather, zippered briefcase at this time; he is leaving Rosicrucian Park to return to Venezuela for an

indefinite stay.




It may seem a bit early to be thinking of the 1951 session of Rose- CroixUniversity, but matriculation examinations are already coming in from members planning to do work in one of theUniv er sity ’s three colleges. These examinations are a prerequisite for all desiring to attend; it is not too soon tohave your matriculation lectures and toprepare your examinations if you haveany thought of attending. If you areat all interested, you should write immediately for your copy of The Story of Learning.

V A V

The September issue of the Negromagazine Ebony carried an account ofthe Outdoor Life and Health Association’s work in combating tuberculosis.This association is credited with havingarrested more than 500 cases of tuberculosis in its fif teen years of effort. Itmaintains a sanatorium some fifteenmiles from Los Angeles. It is uniquein being the only nonprofit, nonsectarian, interracial charitable organizationin the United States operated by Negroes. Some twenty- eight of its present fifty or more patients are white.The founder and president of this veryremarkable institution is Dr. LeonardStovall, M.D., whose career is centered

in this humanita ria n project. W e are

happy to claim Dr. Stovall as a Rosicrucian member of many years’ standing and to point to his lifework as asplendid example of practical mysticism.

V A V

Francis Bacon Chapter, A MOR C, ofLondon, England, conducted a christening ceremony in its temple on October15, 1950. According to the ChapterSecretary, Lawrence H. Ewels, this isbelieved to be the f irs t Ros icrucianChristening held in Great Britain during the present cycle of A MO RC activity. L ittle Roy Kishor, son of Fraterand Soror Raj Kishor, was the centerof attraction on this occasion.

V A V

A mong recent visitors to the Parkshould be mentioned Frater PeterPruce of India, and his wife, who wereguests of the Imperator. While at Rosicrucian Park, they made a tour of thebuildings.

V A V

A fter the T uesday nig ht Convocation, it is customary for members toadjourn to the Recreation Room for refreshments. On one occasion late inOctober, Grand Master and Soror Rod-man R. Clayson were especially honored since it was their twenty- fifth

wedding anniver sary.

dan lyfou E-xhtain 9

A l g o t L a n g e ,

many will rein connectionF

r a t e r

whommember

w ith his experiences inDutch South and East

Borneo (Cf. Digests ofMarch and April, 1950), wr ites of a curious circumstance. He had beenoperating a sawmill in the dense jungleregion on the Mahakam River. T hesite was called Perdjiwa, meaning“home of lost souls,” and was virtuallyon top of a Malay burial ground.

One afternoon the natives becamefrantic with excitement and fear. Theysaid that the lost souls were angry atthe noise and confusion caused by the

mill and were coming to destroy it.

They pointed to a living carpet of giantants. T here seemed to be millions—fire red and inch- long in size—mov ingtoward the sawmill site.

Immediately, trenches were dug;barrier fires were set; boiling waterthrown over the advancing mass; but

on it came, nearer and nearer. T henan old native, Hadj i, was sent for. Hetook three wicker baskets and filledone with boiled rice, one with shrimp,and one w ith cocoanut cookies. A ccompanied by a few natives, he tiedthe baskets to a tamarind tree withmuch circling and chanting. The carpet of ants began to thin and within anhour were gone. Old Ha dji said thespirits had gone back to their restingplace satisfied w ith the offer ing. Can

you ex plain it?



Is Spirituality Essential to Earthly Life?By D r . H. S p e n c e r L e w i s , F.R. C.

(Reprinted from Rosicrucian Digest, March 1930)

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 res ide w it hin the pages of this publi ca tion.

i t h o u t any doubt, mankind is becoming moreand more conscious ofthe spiritual side of hislife. Those who say thatthe modem criticism ofreligious doctrines accompanied by the unquestionable decrease of

interest in church activities is an indication of man’s gradual departure fromreligious study have overlooked thevery evident point that man is becoming more truly religious in his thinkingand less prone to accept the creeds anddogmas that he has accepted in the pastpurely on fa ith. Man is not prone toargue about and analyze profoundlythose things in which he has little orno interest. It is unreasonable to sup

pose that man would have purchasedand read, at a considerable loss ofmoney and time that might have beengiven to pleasure, many books dealing

with rel ig ion and dogmatism tha t havebeen published in the past few years,

without having a profound interest inthe subject.

From the dawn of civilization, wefind that man has lifted his gaze be

yond his present horizon and tr ied tofind in the vastness of etheric space thefaintest symbol of something superior

to himself which he might worship

and to which he might pay homage. Byhis very upward gaze, he has lifted thetrend of his progress to greater heights.The frailties of human life, the weaknesses of human existence made theearliest thinkers believe that there wasmore in the purpose of man’s existencethan these things indicated. Whatever was back of that purpose and whatevermight lie in it must be above and be

yond it in essence. Na ug ht else couldbe beyond the material but the spiritual; naught else could be superior tothe mortal than the divine; and naughtelse could rule, guide, and compensatefor the experiences of life but a supernatural omnipotence, inconceivable, yetinwardly comprehensible.

Certainly man has blundered muchin his attempt to reduce to finite definition the infinite imagings of his spiritual comprehension. Y et in the face ofexperiences that would have weakenedhis faith in anything of lesser importance, man has held fast to his beliefin this spiritual world, and the spiritualcreatures evolving through the materialforms he knew.

Is the spiritual part of man an essential element in his earthly existence? Is a knowledge of the spiritualthings of life helpful in our materiallives? A lthough these questions seem

difficult to answer and there are those




unevolved personalities that are readyto give a negative answer to the questions, we need only contemplate momentarily the negative side of the question to realize what things of the spirit

ual world mean to us here and now. W ha t would we do and how would wethink and act if we were to becomeconvinced here and now that there wereno God, nor spiritual consciousness ruling the imiverse and pervading everyliving thing in it, and no soul for man,no divine element in his constitution,no divine principle in his personality,no divine power in his vital life force,and no omnipotent consciousness inevery cell of his body? W ha t a helpless, hopeless, forlorn, useless life this

would be!The first result of such a faith wouldbe the deplorable transmutation of the

magnificent element of love into thebase attraction of sex magnetis m. T hedivine and transcendental power of auniversal love that rules the wor ld

would be wiped out of our consciousness and all of its influences wouldhave to be attributed to the most sordidand the most commonplace of impulsesand principles . Beauty, elegance, refinement in art, in music, and in color

would become mere accident of mate ri

al combinations and simple resultantsof unplanned and momentary accident. A mbit ion and as pirat ion would rise nohigher than the horizon of our bestialnatures.

Beyond M atter

It is the spiritual side of our naturesthat lifts us to transcendental heightsand gives us the perspective of life asthough we were upon a mountaintoplooking over the beautiful hills and valleys of life and seeing the very distantsunrise long before it is visible on theplains beneath. T hrough our spiritualeyes we see the things of the past thatare beyond our objective vision, and

we see the coming of a new day , whosedawn is beyond the comprehension of

man’s mate ria l conception. T he consciousness of God comes to our rescuein times of sorrow, grief, and despondency; then like the whisperings of amother’s voice in consolation, the still

small voice within us speaks in ma g nificent words and cheers us into paths ofpeace and power. T he music of thespheres breathed into all space by theharmonic vibrations of God’s omnipotent wisdom carries us on as though

we were r iding upon some ocean ofmusic where every wave is a harmonicchord and where every moment oftranquillity is a dominant note of somesweet melody.

It is the spirituality in us that expresses itself in the grandeur of architecture, in the phantasmagoria of colors that man mixes upon his paletteand applies to the canvas in imitationof the beauty of nature’s resplendentresponse to the vibrations of the divinelaw. Spirituality in us, is God in us and

w ithout it we could be nothing — wecould contemplate nothing—we wouldmaster nothing, for its absence wouldmean that man would be only a mechanism untouched and unmoved by themagic spell of the creative powers thatgive us life and being.

Therefore, man ever aspires to lifthimself higher into the realm of thespiritual that the sordid things of life,the things which crucify him upon thecross of material existence, may be leftbeneath his feet to serve as his footstool

while he kneels in the sanctum of theholies and dwells in the Cathedral ofthe Soul. It is in this great Cathedralthat he finds that peace which is as stillas the silence of immovable lips speaking words that are soundless. Si ttinghere, he hears the music and powersin the radiant rays of color while thecelestial choir of master minds sings ananthem of God’s joyous mercy and love,and inspires all with the beauty, thesweetness, and the eternal goodness ofGod’s kingdom.

T O M E M B E R S O F A M O R CCan you intelligently discuss your constitutional rights as a member of the Grand

Lodge of A MO RC ? T he privileges of membership are clearly set for th in a convenient booklet form. Secure a copy of your ow n from the Rosicrucian Supply Bureau for the small sum of 15 cents.



TIBE TAN LAMASE RYHigh in the Himalayas overlooking the las leading into inner Tibet is this ornate lamasery.

Established by the Maharajah of Sikkim, it is a treasure house of rare works of art and ancient Sanscrit scrolls. T he chief L ama , or Abbot, stands at the entrance wi th one of the red robed sect. looking in the direction of the school of Lamas nearby, from which may be heard the chanting of age- old liturgies .

(Photo by A MO RC Camera Ex pedition)





M e m b e r o f " F U D O S I ” ( F e d e r a t i o n

U n i v e r s e l le d e s O r d r e s e t

Socie tes I n i t i a t i q u e s )

T H E P U R P O S E O FT H E R O S I C R U C I A N O R D E R

T h e R o s i c r u c i a n O r d e r , e x i s t i n g i n a l l c i v i li z e d l a n d s , i s a no n s e c t a r i a n f r a t e r n a l b o d v o f m e n a n d w o m e n d e v o te d t o t h e i n v e s t i g a t i o n , s t u d y, a n d p r a c t i c a l a p p l i c a t io n o f n a t u r a l a n d s p i r i t u a l l a w s . T h e p u r p o s e o f th e o rg a n i z a t i o n i s t o e n a b l e a ll t o l i v e i n h a r m o n y w i t h t h e cr e a t i v e , c o n s t r u c t i v e C o s m i c f o r c e s f o r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s , a n d p e a c e . T h e O r d e r is i n te r n a t i o n a l ly k n o w n a s " A M O R C " ( a n a b b r e v i a t i o n) , an d t he A M O R C i n A mer i ca and a l l o th er l ands cons t i t u t e s the o n l y f o r m o f R o si c r u ci a n a c t i v i t i e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t h e i n t e r n a t i o n a l f e de r a t i o n . T h e A M O R C d o e s n o t s e ll it s te a c h i n g s . I t g i v e s t h e m f r e e l y t o a f f i li a t e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e ne f it s . F o r c o m p le t e i n f o rm a t i o n a b o u t t h e b e n e f i t s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a t i o n w r i t e a l e t t e r t o t h e a dd r e s s b e lo w, a n d a s k f o r t h e f r e e b o ok T h e M a s t e r y o fL i f e . A d dr e s s S c r ib e S . P . C ., in car e of

A M O R C T E M P L ER o s i c r u c i a n P a r k , S a n . l os e , C a l i f o r n i a , U . S . A .

(C a bl e A d dr e s s : “ A M O R C O ” )

S u p r e m e E x e c ut iv e . f o r t h e J u r i s d i c t i o n o f T h e A m e r i c a s , B r i t i s h C o m m o n w e a l t h a nd E m p i r e , F r a n c e , a n d A f r ic a : R a lp h M . L e w is , F . K . C .— Im p e r a t o r

D I R E C T O R Y P R I N C I P A L A M E R I C A N L O D G E S A M ) C H A P T E R S O F T H E A . M . O. K . C.T h e f o l l o w i n g a r e t h e p r i n c i p a l c ha r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a te s , i ts

t e r r i t o r ie s a n d p o s s e s si on s . T h e n a m e s a n d a d d r e s s e s o f o t he r A m e r i c a n L o d g e s a n d C h a p te r s w i ll b e g i v e n u p o n w r i t t e n r e q u e s t.

C A L I F O R N I A L o n g B e a c h : *

A b d ie l L o dg e , 245 5 A t la n t ic A v e . N o r v a l W . W a r d , M a s te r . 438 E a s t 1 5 th S t.

L o s A n g e l e s : *H e r m e s L o d g e , 11 8 N . G r a m e r c y P l a c e . Te l . GL ads tone 1230. A lber t Moore , Mas te r, 4242 Cost e l lo Av e . , S h e r m a n O a k s .O a k l a n d :*O a k l a n d L o d g e , 28 3 T w e l f t h S t. S e l m a G a r a s h , M a s t e r, 1 4 05 G r a n d A v e . , P i e d m o n t .P a s a d e n a :

A k h n a t o n C ha pt e r , C r o w n H o te l, 677 E . C o lo r a do

B l v d . (4 t h F l o o r ) . E l o i s e C . A n d e r s o n , M a s t e r , Tel . Cleve land 7-4353.S a c r a m e n t o :C l e m e n t B . L e B r u n C h a p te r. I .O . O . F. B I d g . , 9 t h & " K ” S t s . J o s e p h N . K o v e l l , M a s t e r, 2 66 1 C a s t r o

W a y .S a n D i e g o :S a n D i e g o C h a p t e r, 26 91 “ B ” S t . N e l i a L . C o nr a d , M a s t e r, 2 5 35 J e f f e r s o n S t .S a n F r a n c i s c o : *F r a n c i s B a c o n L o d g e , 19 57 C h e s t n u t S t . . Te l .

W E s t 1- 4778. V in c e n t M a tk o v ic h, J r . , M a s te r , 1 6 7 E t h e l Av e . , M i l l Va l l e y.

C O L O R A D OD e n v e r :D e n v e r C h a p t e r. 206 C o o p e r B l d g . D a n i e l O . F e r r i s , M a s t e r, B o x 1 5 3 6 .

d i s t r i c t O F C O L U M B I A W a s h in g t o n :T h o m a s J e f f e r s o n C h a p te r. 1 322 V e r m o n t A v e . E m b e r t A . L e L a c h e u r. M a s t e r , 340 8 L i v i n g s t o n S t . . N . W.G e o. W a s h i n g t o n C a r v e r C h a n te r. T . O .O . F. H a l l . 9 t h & " T " S t s . H u b e r t E . P o t t e r . M a s t e r, 1 321 •R ” S t . . N. W .

F L O R I D A M i a m i :M i a m i C h a p t e r. B i s c a y n e T e m p l e , 12 0 N . W . 1 5 t h

A v e. M r s . R . E . T ho r n to n . M a s te r , B o x 724 , S o u t h M i a m i .

I L L I N O I SChicasro :*N e f e r t i t i L o d g e . 25 39 N . K e d z i e Av e . . T e l . E v e rg l a d e 4 - 8 627 . G e o rg e F e n z k e , M a s t e r, 1 21 9 A l t g e l d S t.

IN D I A N A I n d i a n a p o l i s :I n d i a n a p o l i s C h a p t e r. 311 O b e r B l d g . , 3 8 N . P e n n s y l v a n i a S t . R u t h M . B o y l l , M a s t e r , 221 6 M a d i s o n Av e .S o u t h B e n d :M a y B a n k s S t a c y C h ap te r , K n i g h t s o f P y t h ia s H a l l , 5 19 S . S t . J o s e p h S t . H a r o l d H . H o s f o r d . M a s t e r , G r a n g e r , I n d .

M A R Y L A N DB a l t i m o r e : *J o h n O ' D o n n e l l L o d g e , 301 W. R e d w o o d S t . M r s . C l a r a C. M a y e r, M a s t e r, Te l . C a t o n s v i l l e 9192.

M A S S A C H U S E T T S B o s t o n :*J o h a n n e s K e l p i u s L o d g e , 284 M a r l bo r o S t . A u g u s t H . R . J o h n s o n . M a s t e r , 27 B a r r e t t C o u r t . Ly n n . M a s s .

M I C H I G A ND e t r o i t : *T h e be s L o d g e , 6 16 H a n c o c k Av e . , W . A n d r e w J . H e c k . M a s t e r , 66 80 P e l h a m R o a d , D e a r b o r n . L a n s i n e r :L e o n a r d o d a V i n c i C h a pt e r. 603 S. W a s h i n g t o n . R . E . V a n H o o s e a r. M a s t e r. 8 18 N . J e n i s o n .

M I N N E S O T A M i n n e a p o l i s :E s s e n e C h a n t e r. S p a n i s h R o o m . R a d i s s o n H o t e l . 4 5 S . 7 t h S t . M r s . R o b e r t S t e e n b e rg , M a s t e r. 428 Penn Ave . , S .

M I S S O U R IK a n s a s C i t v :K a n s a s C i tv C h a pt e r . 1 W . L i n w o o d . F r e d D e n is o n , M a s t e r. 3 12 8 V i rg i n i a S t .S t . L o u i s : *T h u tm o s e L o d e e . G e o r g e W a s h i n g t o n H o t e l . 600 N . K i n g s h i g h w a y B l v d . F r a n k A r a n d , J r . , M a st e r, 78 17 W e a v e r, M a p l e w o o d , M o .

N E W J E R S E YN e w a r k :H . S p e n c e r L e w i s C h a p t e r. 4 4 3 - 5 B r o a d S t . C h a r l e s C . We i s s . M a s t e r. 5 3 5 P e n n i n g t o n S t . , E l i z a b e t h . N . J .

N E W Y O R KB u f f a l o :R a m a C h a p t e r. 22 5 D e l a w a r e Av e . . R m . 9. D r. M a r i e Z i t te l . M a s t e r, 9 6 B u ff a l o S t . , H a m b u rg , N . Y.N e w Yo r k C i tv : *N e w Yo r k C i t v L o d " o 25 0 W . 5 7t h S t . W a l t e r F. S c h i d l o , M a s t e r , 7 826 - 9 0 t h A v e . , W o o d h a v e n . N . Y.B o o k e r T. W a s h i n g t o n C h a n t e r , 6 9 W . 1 2 5t h S t . C l i f f o r d D . P a n t o n , M a s t e r . 20 5 W . 1 4 0 t h S t . R o c h e s t e r :R o c h e s t e r C h a p t e r, H o t e l S e n e c a. M a t i l d a S c h w e i z e r. M a s t e r, 4 2 6 E . M a i n S t .

O H I OC i n c i n n a t i :Cincinna t i Chapter. 204 Hazen Elder. . 9 th & Main S t s . M r s . L i l l ia n K u e c k , M a s t e r , 82 43 D a l y R o a d . C o l u m b u s :H e l i o s C h a p t e r. 69 7 S . Hi e r h S t . W a l t e r J . K o h - b e rg e r. M a s t e r, G a l e n a , O .

( D i r e c t o r y C o n t i n u e d o n N e x t P a g e )



D a y t o n :E l b e r t H u b b a r d C h a p t e r, R a u h H a l l , 5 6 E . 4 t h S t . M a r y T u r n e r, M a s t e r, 43 6 H o l t S t .To l e d o :M i c ha e l F a r a d a y C h a pt e r , R o i D a v i s B l d g . . R m . 304 . 905 Je ffe r so n Av e . Jo hn C. Davis , Mas te r , 2 2 2 2 L a w r e n c e Av e .

O K L A H O M A O k l a h o m a C i t y :

A m e nho te p C ha pt e r . R m . 318, Y .W .C .A . B ld g ., 320 N. W. 1s t S t . Zur a B . Spr ank le , Mas te r, 123 N. W. 16th St .

O R E G O NP o r t l a n d : *

P o r t l a n d R o s e L o d g e , 2 71 2 S . E . S a l m o n . G r o v e r C . P o e , M a s t e r, R i v e r v i e w A p t s . , O r e g o n C i ty. O r e .

P E N N S Y L VA N I A P h i l a d e l p h i a : *B e n j a m i n F r a n k l i n L o d g e , 1 303 W. G i r a r d Av e . B . F r a n k R o m i n g e r , M a s t e r , 615 M a y l o r s R u n R d . . H a v e r t o w n , P e n n .

P i t t s b u r g h : *F i r s t P e n n s y l v a n i a L o d g e . 6 1 5 W. D i a m o n d S t . , N . S. D r. H a r r y S t . J o h n M i d g l e y, M a s t e r. 361 9 F o r b e s S t .

R H O D E I S L A N DP r o v i d e n c e :R o g e r W i l li a m s C h a p te r . H o t e l S h e r a to n - B i l t- m o r e . J . A . D a u d e l i n , M a s t e r, 6 3 F l e t c h e r S t .. C e n t r a l F a l l s . R . I .

T E X A SH o u s t o n :H o u s t o n C h a p t e r, 1 320 R u s k A v e . M a r t i n M . B u r k e , M a s t e r, 26 11 B a l d w i n .

W A S H IN G T O NS e a t t l e : *

M i c h a e l M a i e r L o d g e . H o t e l Wi n t o n i a . 1 431 M i n o r St . E. M. S han af el t , Mas ter, 2002 E. 63rd St . T a c o m a :T a k h o m a C h a p t e r, I . O . O . F. T e m p l e , 5 08 6 t h Av e . C h e s t e r A . H o w a r d , M a s t e r, 82 0 S . C e d a r S t .

W IS C O N S INM i l w a u k e e :K a r n a k C h a p t e r, H o t e l R e p u b l ic a n . A l o i s F. E ck - m a n n , M a s t e r. 29 23 W . H i g h l a n d B l v d .

LODGES and CH APTERS throughout the WorldT h e a d d r e s s e s o f o t h e r G r a n d L o d g e s , o r t he n a m e s a n d a d d r e s s e s o f t h e i r r e p r e s e n t a t i v e s , w i l l b e

g i v e n u p o n r e q u e s t .E G Y P T A U S T R A L IA

A d e la id e , S o ut h A u s t r a l ia : A d e la id e C ha pt e r . 17 W a y m o n th S t. R . K . W i ll i a m s , M a s t e r, 3 3 W o o d S t . , M i l l s w o o d .B r i s b a n e , Q u e e n s l a n d :B r i s b a n e C h a p te r , N e w C h u r ch H a l l , A n n S t . T h e o do r e K a t r a k i s , M a s t e r . 4 0 We s t b o u r ne S t ., H i g h g a t e H i l l S . 1 .M e l b o u r n e . V i c t o r i a :H a r m o n y C h a p t e r. 2 5 R u s s e l l S t . J o s e p h S e s t a k . M a s t e r. 3 7 B e l f r r a v i a Av e . , B o x H i l l N .S y d n e y, N . S , W . :S y d n e y C h a n t e r. I . O . O . F. H a l l . 1 00 C l a r e n c e S t . R e i n a M i l l ic a n , M a s t e r. 73 G a r d y n e S t . . F l a t 5 , B r o n t e .

B R A Z I LS a o P a u l o :S a o P a u l o C h a p t e r. M a s o n i c T e m p l e , R u a T a b a- t i n g u e r a 1 65 . L a u r o d e A l m e i d a S o a r e s . M a s t e r, % B a n c o d e B r a s i l S - A , R u a A l v a r e s P e n t e a d o No. 112.

C A N A D A M o n t r e a l , Q u e . :M o u n t R o y a l C h a n te r , V i c t o r ia H a l l . We s t m o u n t . F r a n k L . P e c k , M a s t e r, 3 52 0 M c T a v i s h S t ., A p t . 35.T o r o n t o , O n t . :T oron to Chapte r. Moose Ha l l , 12 Queen S t . , E .

W i lf r e d E . W a t e r s o n . M a s te r . 2031 D uf f e r in S t. V a nc ouv e r , B .C .: * V a nc ouv e r L o dg e . 878 H o r n b y S t. P a u l S che nk e l, Mas te r. 411 Seymour S t . . No . 33 .

V ic t o r ia , B .C .: * V ic to r ia L o dg e , 725 C o ur tne y S t. P e r c y P e a r s o n, M a s t e r , G l e n L a k e P. O .

W in d s o r , O n t .: W in d s o r C ha pt e r . 808 M a r io n A v e . W i l l ia m C. B l a k e . M a s t e r. 1 21 6 A rg v l e R d .

W in n ip e g , M a n . :C h a r le s D a n a D e a n C h a p t e r , R o y a l T e m p l a r H a l l . 3 60 Y o u n g S t . H a r o l d W a n g , M a s t e r. 27 2 D u l l a r d B l v d .

C H I L ES a n t i a g o :S a n t i a g o C h a pt e r . C . S a n g u e s a L a R i v e r a , M a s

t e r, C o n t r a l o r i a G r a l . d e l a R e p u b l i c a .C U B A C a m a g u e y :C a m a g u e y C h a pt e r , In d e p e n d e n c i a Y R a u l L a m a r. E m i l i o To r r e l l a F l o r a t . M a s t e r , P a b l o L o m b i d a 44.H a v a n a :H a v a n a C h a p t e r. M a s o n i c Te m p l e , J o s e d e l a L u z C a b r a l l e r o , S a n t a E m i l i a 41 6, a lt o s . S a n t o s Suare z . H. G. Mei re les , Mas te r. Ca l le C. No. 6,

A lt o s E n t r e 30 y 32 R n t o la S ie r r a .D E N M A R K A N D N O R W A Y

C o p e n h a g e n : •T h e A M O R C G r a n d L o d g e o f D e n m a r k a nd N o r

w ay . A r th u r S un d s t r up . G r . M a s te r . V e s te r V ol d- gade 104.

♦ ( I n i t i a t i o n s a r e p e r f o r m e d . )

C a i r o : A m e nho te p G r a n d L o dg e . S a li m C. S a a d, G r a nd M a s t e r. 1 K a s r - E l - N i l S t .

E N G L A N DT h e A M O R C G r a n d L o d g e o f G re a t B r i t a in . R a y m u n d A n d r e a . G r a n d M a s t e r , 3 4 B a y s w a t e r A v e ., W e s tb ur y P a r k . B r is to l 6.L o n d o n :F r a n c i s B a c o n C h a p t e r. H a l l o f I n s t i t u t e o f J o u r n a l i s t s , 2 & 4 T u d o r S t . . B l a c k f r i a r s . E . C . 4. E l l e n J . G o n i n , M a s t e r. T h e G a b l e s , S h o r t l a n d s , K e n t .M a n c h e s t e r :J o h n D a l t o n C h a p te r. H . D . G r a y, M a s t e r, 2 F r o d s h a m S t . , R u s l i o lm e , M a n c h e s t e r 1 4.

F R A N C EM i l e . J e a n n e G u e s d o n , S e c . . 5 6 R u e G a m b e t t a ,

V il le ne uv e S a in te G e or g e s (S e in e & O is e ). G E R M A N Y

A M O R C . (1 3b) M ue nche n- P a s in g , P o s t la g e r nd , B a v a r i a ( U . S . Z o n e ) .

H O L L A N D A m s te r d a m :*D e R o z e k r u is e r s O r d e . G r o o t - L o g e d e r N e de r la n - den . J . Coops , Gr . Mas te r , TT unzes t raat 141.

I N D O N E S I A B a n d u n g , J a v a : *M r s . M . C. Z e y d e l , G r. M a s t e r - G e n e r a l , D j a l a n S u l a n d j a n a , n r 1 .

I T A L YR o m e :I t a l ia n G r a n d L o d g e o f A M O R C . ( D ir e c t i nq u i r i e s r e g a r d i n g t h e a c t i v i t i e s o f t h i s L o d g e t o A . M . O . R . C . . R o s i c r u c i a n P a r k , S a n J o s e , C a l i f o r n i a . )

M E X I C OM e x i c o . D F. : *Q u e t z a l c o a t l L o d g e . C a l l e de C o l o m b i a 24 . S r. G e r m a n R a e k o w A r r o y o . M a s t e r . Co l. S t a . M a r i a d e l a R i b e r a N a r a n j o 6 4 .M o n t e r r e y , N . L .Monter rey Chapte r. Ca l le Doblado 622 . Nor te . S r. E d u a r d o G o n z a l e s . M a s t e r. H i d a l g o 2 6 2 5 P t e .

N E T H E R L A N D S W E S T IN D IE SA r u b a :

A r ub a C ha pt e r . G a y B . A b r a m s . M a s te r , 15 G ul f W e g , S a n N ic o la s .

C u r a c a o :C u r a c a o C h a p t e r. K l i p s t r a a t 2 7. S t e p he n V i a lv a - l a R o c h e . M a s t e r. % M o r r i s E . C u r i e l & S o n s .

N E W Z E A L A N D A u c k la n d : A uc k la n d C ha pte r . V ic to r ia A r ca de . R m . 317. F . H . V i n c e n t . M a s t e r, 10 2 G r e a t S . R d . , M a n u r e w a .

P U E R T O R IC OS a n J u a n C h a p t e r, 1 6 5 5 P r o g r e s o S t . , S t o p 2 4 . S a n t u r c e . P e d r o E . © u in o n e s O t e r o , M a s t e r.

A pa r ta d o 5251 . P ue r ta de T ie r r a 27.S W E D E N

M a l m o :G r a n d L o d g e " R o s e n k o r s e t . ” A l b ln R o i m e r , G r . M a s t e r, B o x 3 0 , S k a l d e r v i k e n , S w e d e n .

V E N E Z U E L AC a r a c a s :

A ld e n C ha pt e r , V e la z que z a M is e r la 19 . A dolf o B l a n c o A . . M a s t e r, A p a r t a d o d e C o r r e o s 30 5.

Latin A merican Division A r m a n do F o n t D e L a J a r a , F . R . C ., D e p ut y G r a n d M a s te r

D i r e c t in q u ir i e s r e g a r d i n g t h is d iv i s i o n to t he L a t in - A m e r i c a n D i v i s i o n , R o s i c r u c ia n P a r k , S a n J o s e , C a l i f o r n i a , U . S . A .

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



CAN MAN ever know what liesbeyond the border of this world?Must the human being alwayslook upon eternity as the greatunknown, a vast precipice, to-ward which he is being drawn bythe incessant swing of the pen-dulum of time? Is there a wayto be assured that the prophecies of a sublime after-life are true, and not the honeyed words of a sooth-sayer? Have there ever, in the course of human ex-perience, been any who have truly experienced aglimpse behind the veil? You, like thousands ofother men and women, have pondered over this stu-pendous question. You, too, have wondered — isthere an answer?

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

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Rosicrucian Digest, January 1951