Rosicrucian Digest, June 1950

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his Month’sFeature



A N A N C I E N T C R A F T

These Iraqian goldsmiths in a bazaar in old Baghdad practice a trade dating far intoantiqu ity. In a primi tive setting and with apparently crude implements, they fashion jewelry

which, in design and intricate workmanship, is the equal of that found in most modern shops.They anneal and incise hairlike strands of precious metals so ingeniously that they look likefinelined colored tracing s. In their work, they exhibit an excelle nt examp le of the ancient( raftsman’s coordination of mind and hand.

(Photo by AM O ne Camera Expedition )



Do You THINK in Circles?

Do you ask yourself,"How shall 1 begin;whatshall I do next?” Have you a confusion ofideas? Mastery in life, success in any enter-prise, comes from the subtle ability to mar-shal your thoughts, to call to the fore, whenan emergency arises, the proper mentalpowers. Mentally, you are an aggregate of

forces. Why dissipate them because of lackof knowledge of how to properly use them?Learn to unite them, and you will have atyour command, a tremendous power foraccomplishment.

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

Vol. XXVIII JU N E , 1950

An Ancient Craft (Frontispiece)

Thought of the Month: Biblical Lands

A History of Dream Interpretation

From the Archives of the Past

Mystical Symbolism of the Cross: Part One

Sanctum Musings: Exhortation— Part Two

As Science Sees It

Our Senior Citizens

Cathedral Contacts: Depth of Feeling

The Tendency of Life

A Teacher Looks to Parents

Poetic Fantasy

Origen — The Christian Mystic

Temple EchoesCelebrated Chinese Artist (Illustration)

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EDITOR: Frances VejtasaCopyrig ht, 1950, by the Supreme Grand Lodge of AM OR C. All rights reserved.



T h e

Rosicrucian

Digest

Ju n e

1950

I liis is the fourteenth of a series of articles by the Im pera tor about his observationson a journey which took him and his party around the world and into remote mysticallands.— E d i t o r

f, n e a th us—some ninethousand feet— was theoflenalludedto Cradle ofCivilization. This was theMesopotamian Desert ofSyria and Iraq. As faras the eye could see, ex-cept where vision wasobscured by haze, was an

area generally flat, red in color and de-void of all vegetation. Unlike the Sa-

hara or the Arabian Desert, il lias 1 1 0

rolling, shifting sand dunes. It is a vasthardpacked soil, sprinkled with peb-bles, and excellent for vehicular trans-portation in almost any direction. Thisperhaps accounts in part for the paucityof roads in the region. Here and therewere wadis, dried beds of streamsetched out by periodic rainfall and flashfloods in past times. From the air theyresemble deep scars, adding to thoominous appearance of this historicland.

The whole of the southern part ofwhat is now Iraq was submerged, inancient times, by a gigantic tidal wavecoming from the Persian Gulf. In theopinion of geologists, the Gulf extendedfarther north some six or seven thou-sand years ago. Excavators have found,considerably to the north of the Gulf'spresent boundaries, fossilized marinelife beneath the now hot dry sand. Itis conjectured that, in this remote peri-od. a cataclysmic tidal wave engulfedthe region and the primitive villages

located there. The event must have

been most tragic in its destruction of lifeand property. It made a very deep im-pression upon the primitive peoples.This event, it is surmised, engenderedthe ancient story of the deluge of theworld. The tale of the flood was passedIrom the Sunierians to the Assyriansand finally was recorded in the OldTestament.

Within modern times, day tabletsinscribed in cuneiform, the wedge writ-

ing of ancient Babylonia and Assyria,have been found, which relate this greatdeluge. The story does not differ muchfrom that which is found in the OldTestament today. These historical ac-counts. written on clay, were found inthe great library of the Assyrian king,Ashurbanipal. They are now in thearchives of the British Museum.

Before 2000 B. C.. this region wasknown as the Plains of Shinar. Thetwin rivers, Tigris and Euphrates,which flow southward into the Persian

Gulf through this plain from the moun-tains to the north, created a naturalcradle for civilization—in other words,a favorable locale. Wave after wave ofpeoples sw'ept down from the moun-tains of the north and the fertile fringealong the east end of the Mediterraneaninto this valley. These Semitic andnonSemitic peoples waged war againstone another—Sunierians, Akkadians,Chaldeans, Hitlites, Assyrians, andBabylonians. Subsequently, the van-quished would merge with the victors

to rebuild a culture, only in turn to be



defeated by new barbarians from themysterious mountain land.

Most of the invaders were nomadicpeoples. It was their custom to drivetheir flocks before them from one new

fertile area to another, always in searchof vegetation and of water. When theyentered the region of the twin rivers,they were impressed by the great forti-fied cities and the culture which theyfound on the Plains of Shinar. Themajority of them were eventually con-verted to this life of greater security—security in the economic sense at least.The twin rivers provided abundant wa-ter. Irrigation converted the rich redsoil into a virtual garden land, wherethere was truly abundance for thosewho controlled its produce.

The throttling of the plane’s motorsand the change in their rhythmic soundtold us we were losing altitude. Wewere coming in for a landing. A sud-den transformation in the terrain wasvisible. It was as if some gigantic in-visible painter had drawn wide bandsof vivid green across the dull red land.This verdure was the result of themagic touch of irrigation. Below couldbe seen the neat geometrical patternsof cultivated fields. Here and theresome small white structures, dwellings,

or ancillary buildings of some kind,glistened in the sun. Beyond and, fromour altitude, silvery in appearance wasthe serpentine Tigris River. It wendedits way from the snowcapped peaksof the north to the broad expanse ofthe Persian Gulf.

Again I was impressed with thethought which always occurs to mewhen flying over these lands of an-cient culture. I was looking upon aterrain which had changed little auringthe past fifty or sixty centuries. WhatI beheld was not much different fromthe vision that must have greeted theeyes of kings and conquerors, such asSennacherib, Cyrus, Darius, and Alex-ander the Great, when they marchedthrough this region. In the desert thetransition of time is gradual. Its effectsare almost imperceptible. It was simplethen to imagine oneself seeing the landthrough the eyes of men and womenwho lived many centuries ago. Notwith-standing our advantages of knowledgeof history, our responses to such ex-periences must, in some degree, parallel

those of ancient times. Here, then wasa portion of life which I was reliving—if not a reliving of my own life, atleast it was the living again of themoments of someone else’s. Our indi-

vidual consciousness on such an oc-casion is the consciousness, in effect,of any mortal in any time in the his-tory of the world whose experiencesare similar. I felt a kinship in emotions,as I looked down upon this ancientland, with those who gazed upon itfrom the surface in remote eras of thepast.

V a q h d a d , O l d a n d N ew

The plane’s wheels now touched therunway of the Baghdad airport. Thevery name, Baghdad, is stimulating to

the imagination. It engenders romanticand thrilling tales extant in classic lit-erature. Here was the site of the sagasof Oriental intrigue and adventure. Inthe mind’s eye there could be seen thenumerous fascinating incidents relatedin the Arabian Nights. On the screenof consciousness there paraded mightydespotic caliphs, glistening palaces,harems, dancing girls, and rovingbands of colorfully garbed thieves.

For all of Baghdad’s glamorous set-ting in literature, it is not an ancient

city. Its romantic lure is adumbratedby actual historical accounts of greatcruelty and the ravishing of life bythose with lust for conquest and power.

The city, now principally situatedon the west bank of the Tigris River,had its beginning in 762 A. D. CaliphMansur chose its site in the spring ofthat year “with Sagittarius rising,” asan astrological and prophetic sign. Itis related that he had the lines of hiscapital traced out upon the ground. Itwas a strategic location, for it inter-sected the main caravan routes between

Persia, the Far Elast, Damascus, andBasra. We are told that the caliphcalled the original city Medinet-as- Salam , or the City of Peace, which, inthe light of future events, was quiteironical.

Not being affected by labor problems,Mansur employed one hundred thou-sand laborers and one general overseerfor the task of constructing his capital.As was customary, the city was wellfortified and had four main gates. Thesegates were named after the desert high



ways onto which they opened. Thus,one was named Damascus, another,Basra, and so forth. In Jerusalem to-day are remnants of the great gatesof that city, similarly named. The site

of the old Damascus gate, mentionedin the Bible, may still be seen. Damas-cus is the oldest continuouslyoccupiedcity in the world. It was, therefore, acity of important trade for the otherNear and Middle Eastern cities.

In walking along Rashid Street, theprincipal thoroughfare of Baghdad, wefound that an amazing and disillusion-ing transformation had occurred sinceas recently as 1936, the occasion of ourlast visit in behalf of the RosicrucianEgyptian, Oriental Museum. The tradeand commerce of the West had deeplyinfiltrated into Iraq. Many of theformer commodities and products of theshops along this thoroughfare had dis-appeared. In place of objects represen-tative of Islamic culture and vestiges ofancient handicraft, here were now tobe seen alarm clocks, radios, nylonstockings, and modern stationery sup-plies. On the streets, the tall gauntBedouin tribesmen, in their picturesquetraditional burnoose and kfieh with itsagal, were but few. Western modernattire was now principally in evidence.

The traveler from America and modernEurope is always a little disappointedthat the customs of foreign countrieshave moved along as have his own.They expect and want to find themcrystallized, to retain their quaint ap-peal. On the other hand, these sametravelers are often the first to seriouslycriticize, if the activities of these coun-tries they visit are not commensuratewith their ideas of “modern methods.”

Our Rosicrucian Museum duties tookus for an official call on Dr. Naji Al

Asil, DirectorGeneral of Antiquities ofIraq. This cultured, charming gentle-man not only presides over the exten-sive field excavations and archaeologicalresearches being done by his govern-ment, but over the Baghdad Museum’scollection of priceless Babylonian andAssyrian antiquities. It was through

T h e his kind offices that our camera exRosicrucian Pfditio" wa* permitted to film archae

ological and historical sites m IraqDigest without restriction. This was indeedJune an exceptional concession for the time,

1950 because Iraq was in a state of war with

the Israeli. For the ordinary travelercameras were taboo. The fact that wewere allowed to bring our extensivephotographic equipment into the coun-try was due to activities in behalf of

our Rosicrucian museum. Credentialsafforded us by Dr. Asil constituted the“open sesame.”

We were fortunate to be accompaniedon this visit by a splendid member ofthe Rosicrucian Order in Baghdad, ayoung man who is an architectural de-signer. In his personality he blendsthe visionary qualities of the peoplesof the Middle East with the technicaltraining of the West in which he ismost proficient. Many arrangementsof an official nature had to be made forus in Baghdad. In this connection hewas most cooperative, speaking fluentlyseveral languages, including Arabic.

One can recapture some of the spiritof old Baghdad by going to the bazaars.These bazaars consist of alleylike streetswith canopies extending over them fromthe structures on each side. In places,the rooflike canopies are a heterogene-ous collection of hangings, the originalcolors of which have merged into onedull monochrome. In some bazaarsthey have been replaced by more dura-ble material such as corrugated sheet

metal. The effect when entering thesebazaars, from the brilliant sunlightwithout, is at first that of a crepuscularfighting as in a tunnel.

When one’s eyes become adjusted,he finds that the “shops” on eitherside of the winding alleys, often litteredwith the refuse of discarded WTappin^s,are like booths. The structures consistof long low buildings facing the alleyand are of shallow depth. They arepartitioned every eight or twelve feet.The fronts of the partitioned sections

consist of a board serving as a counteror they are entirely open. The flooringis the earth itself or perhaps some reedmats. The contrast with the modemmerchandising displays on Rashid Streetwas most striking.

One bazaar consisted of dozens ofthese little canopied niches devoted al-most exclusively to the manufacture ofmetal objects of copper, silver, andgold. In them was to be found an ex-hibition of the craftsmanship of old.The heavy copper was heated in crude

furnaces filled with charcoal. In one



niche an old man with a beard coveredwith soot, and apparently with cataractsover his eyes, was seated crossleggedbefore the furnace. He was working abellows by which he kept the flame

alive. There he sits by the hour in thissemidarkness, inhaling the acrid fumes.In other niches, small boys of ten ortwelve perform the same operation.They are apprentices loaned by theirparents to “learn the trade.”

As one watches these master crafts-men, he comes to realize that todaymen are losing the skill and dexterity oftheir hands, particularly in the moreindustrialized nations. Men’s mindsare creating machines to take the placeof their hands. Deftly, with a staccato

of blows, the hammers of these crafts-men would crenelate the edge of aheavy copper plate, giving it a decora-tive pielike crimping. The hammerswould fall in unison without strikingeach other and always exactly the samedistance apart. This required excellentprecision and perception of distance, aswell as muscular control. In fact, it hasbecome so habitual that they lifted theireyes and looked at us with curiosity, aswe photographed them, and in no waydisturbed their rhythm.

Here and there, as well, were mastergoldsmiths and silversmiths at work.They designed and created exquisitearticles, delicately incised and inlaidwith fine hairlike strands of the pre-cious metals. Their production wasslow, but there was evidence of loveof achievement in their work. Thesemen were artists; they found satisfac-tion in creating, and not merely in themoney their creations might bring.

Many of these men had learned thesecrets and techniques of their craftfrom their fathers, even as they, inturn, had learned from their ancestors.These craftsmen, in fact, constitute a

guild in which their work is a sacredheritage, not just the means of a liveli-hood.

Today Iraq plays an important roleamong the Islamic nations. She is con-scious that her principal wealth is oil.With that as a wedge, she intends toexact from Britain and other Westernpowers certain guarantees of sovereign-ty and recognition. At the same timeshe realizes her precarious position asa small nation with a source of greatpower and wealth. The Iraqians, an

admixture of Arabs, Kurds, Assyrians,and Semitic peoples, are not necessarilywarlike in their temperament. How-ever, they are fanatical in their loveof independence and their reaction towhat they consider any suppression oftheir rights and liberties. They wouldsacrifice their cities, if need be, to en-force the freedom they believe theyhave now gained. Their forebearsmade such sacrifices in the past. In1258 A. D., the Mongols besiegedBaghdad. Eventually, the city capit-ulated to the Mongolian warlord, Hu-

lagu. Most of the city was destroyedby fire. Eight hundred thousand noncombatants were massacred after thefall! Hulagu then established himselfin the caliph’s harem after the bodiesof seven hundred women and eunuchswere removed. Gold and silver col-lected as booty was “piled like moun-tains” around his court.

(To be Continued)

B E I N GAm I but a flute for the wind to blow through, having no breath of my own?And even so, I shall make him sing in his passing, and the song shall be of mybeing; I will live therein. For the flute that I am may pass away, but the song I am will remain forever.

Am I a single cloud, a thing of mist for the wind to harry and hasten about?And even so, I shall make him mould me to forms innumerable, and I shall beeach shape. For I remain myself, whatever form I need to be. And when thesun is bright upon me, I shall raise water from the plenteous seas, and in latertime release it to a thirsty earth. I shall be glorious in the sunset, until darkness

Eermeates the upper air. And behold, the sun has not forgotten me; I shall waitis sure rising in a new dawn, more wonderful than ever.

—By R. J. Francis Knutson, from Meditation on Love



T h e

Rosicrucian

Digest

June

1950

Z E a m

Dnts, zh zztationBy W o l f g a n g B o r n , Ph. D.,

Department of Fine Arts, Louisiana State University

(The following excerpts are reprinted by special permission, having originally appeared

in Ciba Symposia (Vol. 10, No. 2, SeptemberOctober 1949)

W

h e n the firstwritten records

appear, those of thecity civilizations ofEgypt and Mesopota-mia, they inform us of the part played by thedream in the earliestperiods of history (asdistinguished fromprehistory), and reveala highly developeddreamlore. The dreamwas then universallyregarded as endowed

with prophetic mean-ing. From this fact ithas been concludedthat in times previousto the origin of writ-ing, a gradual devel-opment led from theconception of thedream as a “ghost soul” to that of thedream as a messenger of the deity. Nowit must have impressed itself upon thepeople of an advanced civilization, suchas that of Babylonia or Egypt, that a

dream, if it is a message of the gods,does not express this message unam-biguously. To the logical thinking ofmen who built elaborate cities and de-veloped intricate law codes, the dreammust have revealed its illogical char-acter. Accordingly, it was necessary tohave one’s dreams explained.

Who was the one to interpret them,if not the priest? For was he not theminister of the god who sent those verydreams? If a dream was to be inter-preted, it must have been agreed bygeneral consent that it coula not be

taken literally, andthis, in turn, impliedthat the language ofthe dream was held tobe symbolical—a viewthat is borne out bythe findings of con-temporary science.There is, however, afundamental differ-ence between the an-cient and the modeminterpreters of dreams:that is, the belief ofthe former in their

prophetic value.It was in part thisattitude that preventedthe ancient Near Eastfrom developing a sci-entific dream interpre-tation. The symbolismof the dream was not

analyzed with the intention of penetrat-ing the mystery of the human soul, butrather, the mystery of the future. Asimilar error lay at the foundation ofastrologyr. Correct observations of astral

movements were compared with eventsthat happened on earth, and from ac-cidental coincidence it was inferredthat a certain constellation of stars, orthe appearance of a comet, was theoriginating cause of an economic or apolitical event. We know from latersources that similar observations weremade with regard to dreams and theirallegedly prophetic meaning: the actualevents of a man’s life were associatedwith the events of his dreams. Thus arelationship between dream visions andactual developments was constructed.



This “empirical” method, however, wasnot employed with strictness.

P r o p h e c y o r Su p e r s t i t i o n

Plato (427360 B.C.) distinguished

three faculties of the soul. These wemight conveniently call reason, passion,and desire. If, during sleep, reason isdominated by desire, ugly and confuseddreams arise. If, however, man keepsreason awrake while he sleeps and quietsdesire, his dreams will reveal truth.Moreover, since truth is eternal, itsrevelation implies knowledge of thefuture.

A consistently rational theory of thedream was not developed until Aristotle(384322 B.C.) took up the problem.According to his theory, the visual per-ception of an object leaves its imprinton the eye in the form of a mentalimage. Since the act of perception im-plies motion, the image must be chargedwith dynamic energy. Carried by theblood stream, the dynamic memoryimages are transformed into the movingscenes of the dream. If the bloodrushes wildly, the dream is lacking inclarity. Aristotle observed that smallnoises and other weak stimuli fromthe outside world are experienced bythe dreamer in an exaggerated form, for

instance, as thunderstorms, and so forth.Similarly, pathological processes withinthe body which elude the observationof the dreamer appear in the magnify-ing glass of the dream as floods, fires,or other natural disasters.

Aristotle had discovered what isknown today as the prodromic dream.This discovery served as the startingpoint for reflections on the dream,which, in modem times, have been de-veloped into a scientific method ofdream interpretation. There is, how-

ever, another very different aspect toAristotle’s theory of the dream. Hecalled the dream a demoniac phenom-enon insofar as nature is demoniac. Thedemoniac quality endows the dreamwith mysterious traits—traits thatmight be tantamount to prophetic forces.Thus he does not deny the possibilityof divination by dreams . . . .

During the late Hellenistic stage ofGreek civilization, Greek thought devel-oped in two opposing directions: on theone hand, toward scientific progress,and, on the other, toward mysticism.

As early a scientific authority as Hip-pocrates had pointed to the dream asa means of diagnosis. Galen developedthis method, its rational nucleus beingthe prodromic dream. Professional

dream interpreters throve in the mar-ket places of Greece and Rome . . . .Artemidorus, who lived in the sec-

ond century A.D., made an ambitiouscompilation of dream motifs and theirinterpretation in five books. Dreamsare classified according to accidentalcharacteristics, and the interpretationsof dream situations show the samelooseknit associative relationship as theomen tablets of ancient Babylon. Ar-temidorus takes it for granted that the“significant” dreams are sent by thegods, but that the confused ones arecaused by an upset stomach or some-thing equally banal . . . .

Dream divination was violently de-nounced as superstition by enlightenedmen like Cicero. Prophetic dreams,nonetheless, play an important role inall world religions. The propheticdreams of the Bible are familiar toeveryone. Mohammed received theimpulse to found Islam, from a dreamsent by Allah. A dream of a whiteelephant announced to the mother ofthe Buddha the birth of her divine son.

With the advent of Christianity, theclergy made itself custodian of the clas-sical heritage, working many trans-formations. Christian priests took painsto warn their communicants not to be-lieve in false dreams, doing their bestto draw a line between true religionand what they denounced as a delusionof the heathen. The writings of earlytheologians w*ere deeply influenced byNeoPlatonist thought. Bishop Synesiusof Cyrene, a Christian NeoPlatonist,who lived from 370 to 413 A.D., wrote

a famous book on the dream, in whichhe recommended the interpretation ofdreams for their prophetic content. Heassumed that the soul merged withGod during sleep and learned fromHim the secrets of the future.

Such beliefs were easily assimilatedby the Church. The Abbess Hildegardof Bingen wrote in the twelfth centurythat the soul illumines the body as themoon the night. Just as the moon shedsits rays clearly if the night is undis-turbed by clouds and storms, the soul,by virtue of its divine origin, sees the



T h e

Rosicrucian

Digest

June

1950

truth—and that oftentimes means thefuture. Ugly and indecent dreams arethe work of the Devil. The ideas of thelearned abbess are poetic, rather thanphilosophic or scientific, speculation ___

In the Renaissance there was a strongresurgence of astrology and NeoPlatonist speculation side by side with thedevelopment of rational scientific re-search. A man of the fame of JeromeCardan (15011576), who ranks amongthe pioneers of natural science andmathematics, wrote a huge volumeabout the dream, in which he indis-criminately expounded all the popularsuperstitions inherited from the MiddleAges . . . .

R e n e w e d i n v es t i g a t i o n

It is astonishing to see how littleprogress was made in the next twocenturies. Not until Romanticism di-rected the interest of intellectual circlesto what was called “the nocturnal as-pects of nature,” did the dream becomethe subject of renewed investigations. . . . Like the NeoPlatonists, the Ger-man NaturePhilosophers, who werethe philosophical embodiment of Ro-manticism, interpreted the universe asthe body of a world soul. The dreamwas thought to lead the human soul

into the realm of the unconscious,where it forms a continuity with theworld soul, from which it draws itscreative energy. . . .

The second half of the nineteenthcentury took a stand opposed to Ro-manticism. It preferred to follow thelead of the exact sciences. Physiologicalexperiments were conducted to deter-mine the effect of external stimuli on asleeper. Binz and other biologists ex-plained the dream as a meaninglessproduct of the brain caused by the

chemical conditions of sleep. Other sci-entists experimented with drugs thatwould induce dreamlike states. Bycombing physiological and psychologicalmodes of investigation, Maury, Wevgand, and Void devised ingenious meth-ods by which they investigated theorigin and character of dreams artifi-cially induced.

Freud was led to dream interpreta-tion through the study of neuroses . . . .Serious physicians, especially the Frenchpsychiatrists Charcot. Bernheim, and

Janet, employed hypnosis for the study

of neuroses. Freud, who studied inFrance, was deeply impressed withtheir experiments. After his return toVienna, he worked with Josef Breuer(18421925), who had begun to usehypnosis as a means of treating hys-teria by unearthing its causes. Thesehe found were adverse experiences that,forcibly suppressed, inspired an invol-untary reenactment of the banishedscene.

Later, working independently, Freuddefined the stratum wherein the unwel-come memories are hidden as the un-conscious. From a comparison of neu-rotic symptoms with the dream as weremember it, Freud concluded that the“dream story” is nothing but an im-aginary fulfillment of repressed desires

in symbolic form. Thus the dream be-came the “via regia” to the uncon-scious. The etiology of the dream isnot restricted to bodily stimulation, asSchemer had thought, but goes backto emotional conflicts which, in the lastanalysis, are linked with bodily organs.Sexual and asocial impulses are con-demned by the “superego,” an authori-ty developed by training and tradition.The superego functions as a censor toprevent undesirable impulses from ris-ing to consciousness. During sleep, re-

pressed wishes, finding resistance less-ened, pass the censorship in disguisedforms.

They undergo a threefold disfigure-ment: first, the emphasis is shifted fromthe central theme of the dream contentto one of its less conspicuous elements—a process called displacement; secondly,a condensation of several dreamthoughts into a single hybrid concepttakes place, comparable to portmanteauwords in linguistics, and, since thedream translates thoughts into images,

composite figures or contradictory situa-tions appear . . . the third and mosteffective means of disfigurement is theuse of symbols in place of literal repre-sentation. The disfigured material, ac-cording to Freud, is finally exposed toa second elaboration in a “forecon-scious” stratum of the mind. It is inthis “dramatized” form that we remem-ber the dream, or, to be more correct,the “manifest dream.”

The task of the analyst demandsgreat technical skill. By means of “free

(Continued on Page 185)



<\}%om £ ( ie of t(i£ < £ Pa±t By J o e l D i s h e r , F. R. C.

Literary Research Department of AMORC

From time to time, books, manuscripts, and documents of the past, recalling the history

of the Rosicrucian Order in its struggle against the traditional enemies of mankind—Ignorance,

Superstition, and Fear—will be presented by illustration and brief description.

J

O H A N N J A C O B Z IM M E R

m a n n , mentioned in con-nection with the first

Ro sicrucian M aster ’sCross in America (SeeRosicrucian Digest, Feb-ruary, 1950) as the cho-sen leader of the party ofRosicrucians coming to

the New World in 169394, was aversatile man. The Royal Society ofLondon had recognized him as anastrologer. He was also a scholar, min-ister, and writer of books.

Among the scientific apparatus whichhe intended bringing to Pennsylvania

with him, was his horologium—“an in-strument,” according to the dictionary“for telling the hour.” Zimmermann’shorologium was an excellent exampleof the craftsman’s art. It was of brass,carefully wrought, chased, engravedwith designs and raised figures, andgilded. Designed and made by Chris-topher Schissler of Augsburg in 1578, itmust have been a prized possession.

“Such an instrument,” Julius F.Sachse, historian and Rosicrucian, tellsus, “was used for calculating nativities,

and in the various occult studies where-in the hour of the day or night, andthe position of the planetary system ofthe heavens, took a prominent part.”

In spite of Zimmermann’s transitionon the eve of departure from Rotter-dam, his widow, four children, and hiseffects, including his horologium, pro-ceeded with the party.

The horologium’s history cannot betraced exactly, nor can it be said justwhat use was made of it in the new

Rosicrucian colony. It seems finally,however, to have come into the pos-session of Dr. Christopher Witt.

Dr. Witt was a keenminded and tal-ented man. His interests were largeand somewhat unorthodox, but he wasrespected. To him belongs the honor ofpainting what has been claimed to bethe first portrait in oil produced inAmerica—a portrait of Magister Jo-hannes Kelpius.

Dr. Witt had also the distinction ofbeing the last surviving member of

these early “Hermits on the Ridge” asthe Rosicrucians were locally called.

Just prior to his transition in 1765,he presented the American Philosophi-cal Society with some of his scientificapparatus. It is likely that Dr. Ben-

jamin Franklin had something to dowith it, for Dr. Franklin was his friendand was, as well, then president of theSociety.

Although no conclusive proof existsthat the Zimmermann horologium wasamong the apparatus presented, someparts of such an instrument were dis-covered among the Society’s acquisi-tions, and evidence points to their hav-ing been a part of Dr. Witt’s bequest.

Among its items on display, theAmerican Philosophical Society of Phil-adelphia still includes this historicalZimmermann horologium.

yuuvfj



< ^ A / [ j j ± t i a a [ < ^ u n z f j o L i ± m

o f t fiz (2̂ 0 By R a l p h M . L ew is , F . R . C .

PART ONE

Sy m b o l i s m is a universallanguage. It knows no

race nor is it restricted bypolitical boundaries or bynationality. Symbols are

pictures of ideas. Unlikewords, however, they at-tempt no specific selfex-pression. Symbols do notconvey inflexible thoughtswhich must be accepted byall men alike. Each per-son who looks upon a sym-bol sees reflected within it the depthor the shallowness of his personal un-derstanding, the result of his experi-ences and comprehension. To manypersons a symbol is just what tradition

has assigned to it or what usage rep-resents it to be. To them it is a signwhich descends to them with a mean-ing attached to it as an inheritance.To others, however, a symbol’s design,its particular form, gives rise to variousconcepts within their mind. It is astimulus to their mental powers and,consequently, it becomes related to orsuggests aspects of their various person-al experiences.

The more simple a symbol is, themore certain it is to be closely relatedto the common affairs and experiencesof everyday; the more familiar it willseem as well. Therefore, such simple symbols are more enduring. The moresymbols become associated with reali-ties, the more truth they appear tohave, and, as a result, the more theyare generally accepted.

T h e Visual images are the most commonRosicrucian our daily experiences. They are the

numerous things which we see eachL'tgest hour. All visual perceptions or objects

June 0f our sight have dimensional charac1950 teristics as length, depth, and breadth.

These visual forms, aswell, assume geometricalch ar ac ter istic s. For ex-ample, they become cubes,circles, rectangles, and the

like. Suppose I were todraw on a blackboard afew simple geometricalforms: circles, cubes, rec-tangles. Obviously, thesecommon forms would stim-ulate the imagination andwe could combine them

into new forms which would corre-spond to experiences we have had. Wecould, for example, unite the rectanglewith circles, putting a circle at eachend so that it would depict a wagon.

Then, again, we could take two verticallines and cross them writh a series ofshort horizontal lines to form a ladder.And so, we repeat, the more simpleand the more related to our daily ex-periences a symbol is, the more truthand significance it has to us.

Lines radiating from the peripheryor outer surface of a circle symbolizeto most persons the sun, with its raysor emanations. Then, again, a series ofhorizontal lines, which are crenelated,or wavy, suggest to us the surface of abody of water that is agitated or hasripples on it. Such simple devices de-pict natural phenomena more readilythan do many words. Further, theaboriginal or primitive mind and theeducated mind alike realize the signifi-cance of such pictures or designs repre-senting natural phenomena. Each canderive an understanding from suchsymbols. In fact, our alphabet andlanguage, as well, are an outgrowth ofpictographs and hieroglyphs or, in otherwords, pictorial presentations of ideas,the drawing of pictures of thoughts.



Because the first means used by manfor the expression of his ideas werecrude, as many of these simple symbolsare, is no indication that the ideas be-hind them or which caused them to bedesigned were in themselves elemen-tary. Even with the expanse of lan-guage which we have at our disposaltoday, each of us knows how exceeding-ly difficult it often becomes to com-municate the fullness of our thoughtsto another, to have someone else havethe same consciousness of an idea thatwe have. Therefore, early man wasobliged to frame many beautiful, in-spiring, and profound thoughts in thesesimply devised and often homelysymbols.

Perhaps one of the earliest reflec-

tions of man, the first of his seriousmeditations, was the result of his ob-servation of various contraries or op-posites which exist in nature. As forexample, night and day, male and fe-male, light and darkness. These arebut a few of an infinite number ofopposites of which even early manmust have been conscious. Many ofthese opposites or contraries obviouslyseem to be in conflict with each other.Primitive minds often thought thatnight and day struggled with each oth-

er for the supremacy of the world, thatday was usually victorious in drivingaway the clouds of darkness. The earlyalchemists transferred to metal, or theores, this belief in conflict. The sunthey related to gold because of its sim-ilar color; and the moon, because of itsfrosty appearance, they associated withsilver. Each of these, gold and silver,were made to represent certain oppositeforces. Man noticed, however, thatwhen these opposites were united orbrought together either a state of har-mony resulted or out of this unity ofopposites came many startling and im-portant manifestations. It was, for ex-ample, noted that, when the oppositesof water and fire seemed to combine,steam occurred as a manifestation.

Apparently the very early man wasnot able to devise two separate symbolsto generally represent each of all thevarious sets of opposites or contraries innature. He could not think of one de-sign that would represent one wholegroup of opposites and something elsethat would represent the other. We

know that simple strokes or lines werethe first digits or numerals that wereinvented. It came about that two similar lines, two strokes, eventually rep-resented all of the opposites in nature.In fact, these two simple lines depictedthe duality of all being of which manwas aware. A momentous step wastaken when man combined these twolines, when he caused them to crosseach other. The crossing then meant aunity of the two different sets of con-traries. It meant a combination of theseparate qualities in nature. The earli-est cross, perhaps the oldest symbol ofwhich we have record, is the equilateralcross consisting of two lines of equallength intersected by each other at themiddle. If this symbol was turned

slightly on its side, it would form thecapital letter X.

C en t e r ed P o w e r

From this simplest of all crosses havesprung some three hundred eightyfivevarieties of crosses. The ancient mind,however, tried to do more than to sym-bolize the unity of the dual forces ofwhich it was aware. In addition, itsought to depict the myriad of effects,the various results it either observedor conceived as arising out of the unityof these dual forces. We know that an-cient man had many profound cosmo-logical theories; that is, he speculatedon the origin of the universe, of theheavens, and of the earth. One of themost profound and abstract of thesetheories was the belief that the primarysubstance, the underlying nature orcause of our universe, is a ceaseless mo-tion, a motion that is continuously flow-ing between the two opposites, betweenthe two contraries which to him existedin nature.

A cross was evolved to depict thisconception of eternal Cosmic motion,out of which all things manifest. Lineswere placed at right angles to each ofthe four points of the equilateral crossand, by slightly tilting the cross, theselines became like weather vanes andsuggested the cross as being in motion.They implied the eternal Cosmic mo-tion. This kind of cross was the firstswastika symbol of the primary motionof the universe. This symbol, unfortu-nately, was later perverted and misused



T he

Rosicrucian

Digest

June

1950

in many ways for reasons quite foreignto its early philosophical meaning.

To the ancient sages the center of thecross, the point of actual unity wherethe two qualities combined, was the

most important. That point of unitywas the center of power. To them itmeant the concentration of the dualforces and that point was elaboratedupon in design with the passing oftime. Even among the early AmericanIndians a circle with rays, like emana-tions from its outer surface, was placedin the center of this equilateral cross.It came to denote the sun, a nucleusof efficacy, a place of birth, the creationof new manifestations.

With the persistence of the idea or

the study of duality down through theages it is quite understandable thatgradually the cross acquired a profounder meaning, both philosophicallyand mystically. For example, the Orphicmysteries taught that the divine ele-ment in the universe was depicted ineach man as soul, but that this soul wasnailed to the body. In other words,the physical body was a cross whichkept the soul a prisoner—the soul’s per-sonality being obliged to return againand again to a body until such timeas it had been entirely purified.Then it would be released from suchconfinement.

E so t e r i c I n i t i a t i o n *

In the writings of Hermes Trismegistus, or the Corpus Herm eticum whichis a body of great esoteric teachings at-tributed to a mythical character knownas Hermes, there is a reference to theancient city of Alexandria, to the timewhen she was a center of learning inthe ancient world. Alexandria was thesee of the great mystery schools towhich candidates from all over thecivilized world journeyed for theiresoteric initiations. It is related in thesewritings that the candidates or initiateswere obliged to descend into a crypt,lighted with one or two tapers, for cer-tain of their rites. There lay beforethem a symbolic image of a figure. Onthe forehead of this figure was a sealof a gold cross and likewise on thehands and feet of the image were sim-ilar seals of a gold cross. These de-picted the significance of the cross in

these ancient rites. It was a symbol ofprofound mystical meaning.

In the Bacchic and Eleusinian mys-teries of ancient Greece, it is relatedthat a cross was drawn upon the breast

of the initiate after he had performedthe last rites. This symbolized his newbirth, that he had risen from the crossof darkness and misunderstanding intoa world of new vision, new power, andnew life. In other words, in those an-cient days, long before Christianity, thecross was a symbol of resurrection! Aside from the early Egyptian use ofthe Tau or T cross, as part of the CruxAnsata which was a symbol of im-mortality, the ancient Kabalists usedthe Tau Cross in many interestingways. They called it the signature of God. It also symbolized to them thebody of the fraternity, the outer con-gregation of teachers and students ofthe Kabalistic Order as distinguishedfrom its inner teachings. Further, theKabalists used the Tau Cross to denotethe tetragrammaton, the four conso-nants of which signify the incommuni-cable, ineffable name of God. In otherwords, it was a symbol to represent theunutterable name of God.

The Coptic gnostics were a group ofEgyptian philosophers who held thatknowledge alone was the means of lib-erating the self, and was the only trueapproach to God. They adopted theequilateral cross as a sign of the bound-ary of pleroma. This meant that thecross was a distinction between objec-tive physical existence on the one handand pleroma or the fullness of spiritualconsciousness on the other. To themthe two hands and two feet were sym-bolic of the equilateral cross. Further,the hands and feet were the gatewayto the external world, the intellect

being the gateway to the spiritualworld.

With Eliphas Levi, nineteenth cen-tury occultist, the occult and mysticalmeaning of the cross was given greatpublicity. Perhaps for the first timethis meaning was introduced, in thewritings of the great Levi, to the massesat large who were not initiates. Levirefers to the equilateral cross as thephilosophical cross or, in other words,the key to prophecy. He contends thatits four points correspond to Christian



prophecy. The four points relate tothe two falls of mankind and the tworesurrections, the second being theparousia or second coming of Christ.

Eliphas Levi also held that the equi-

lateral cross symbolized birth, life,death, and immortality; and, again, itrepresented air, earth, fire, and water.He also affirmed that the cross couldmean spirituality, material existence,motion and rest. We see from this thathe had the four points of the equilateralcross symbolize the various sets or pairsof opposites, two actives and two pas-sives, as, for example, soul and matter,motion and rest.

T h e M y st e r i o u * € . ft. C.

Regardless of all this enlighteningearly symbolism of the cross, as por-trayed by the Egyptians and the Kabalists, the Rosicrucian mystical inter-pretation of the cross is the most in-spiring of all. Further, we can saythat by its application it is also themost useful to mankind. The Rosy Cross is not merely a symbol of a doc-trine, of various philosophical view-points, it does not only depict certainteachings of the Order, but it also de-notes the entire purpose and the ideals

for which the Order stands. All thepast great leaders of the RosicrucianOrder were known by the initials,C.R.C. Sometimes they were known bythis designation only in their privatecircles, in the sanctuaries of the Order;

at other times they were known pub-licly as such.

In the sixteenth century there ap-peared a pamphlet or brochure, en-titled Chymical Nuptials. It followed

two others, one of which was theFama Fraternitatis. It constituted aveiled announcement of the program ofactivities of the Order—in fact, of therestoration of the Order’s functions inEurope. It consisted of an allegoricaltale in which the central character wasC.R.C. He received an invitation froma beautiful lady that suddenly mate-rialized before him and gave him theletter which was his invitation to theChymical Marriage. This marriage re-ferred to the unity of certain elementsin man’s nature. He was to be present

at the marriage of royal personages.These royal beings were purely sym-bolic of man’s moods, temperament,and faculties. The letter of invitationwas sealed with a cross and it was re-ferred to as the badge of the RosicrucianOrder, indicating the importance of thecross in connection with the allegoricaltale.

An old Rosicrucian book, entitled Mysteries of the Cross, refers to themany uses and misuses of the cross. Itrelates how it can be properly applied

and how it can be wTongly used as dur-ing the Christian crusades. The fifteensections of this book recount how humility and victory may be attained byway of the cross.

(To be Continued)

THE 1950 ROSICRUCIAN CONVENTION

Time passes quickly . . . while you are reading these words, to the staff at Rosicrucian

Park, the Convention is becoming a reality; programs are being printed, lectures are

being prepared, special demonstrations are receiving their finishing touches, and an

unusual allegorical presentation, the first of its kind in the history of this jurisdiction,

is going through its final rehearsals.

All these activities and many more will be in readiness for the week of July 9 to 14.

You still have ample time to make your arrangements to be one of the members privi-

leged to participate in the Convention activities, to hear the special lectures and witness

the demonstrations, and to enjoy the allegory . Th ere are also some surprises in store

for all mem bers who attend this year ’s Convention. W e hope to have the opportunity

of seeing you when the first session begins on the evening of Sunday, July 9, 1950.



T h eRosicrucianDigest

Ju ne1950

E X H O R T A T I O N

By R o d m a n R. C l a y s o n , Grand Master

PART TWO

The perfecting of one's self is the fundamental base of all progress and all moral development .—C o n f u c i u s

not depend upon individual physicalstrength and might. Putting suchthoughts into action demands mutualcooperation so as to bring about thatcombined mental perspective which wemay express individually and collec-tively. In this way we can control ourenvironment and external conditions,and become masters of our life.

Philosophically speaking, it can besaid that our conceptions of the actuali-ty of conditions in the external worldabout us are but delusions; nothing isas we conceive it to be. We refer tosuch things as life, matter, space, andtime. But even so, with the applica-tion of native intelligence and the willand the desire to attain and achieve,we can avoid the fate of Pyrrho, theskeptic, who, it is said, had so littlefaith in what he perceived that herefused to leave the roadside and was

pushed into the gutter by an oncomingvehicle.We cannot help realizing that the

natural laws of selection and survivaltell an endless story of human strug-gle and suffering with the inequalitiesof life. However, we have survivedthese inequalities; we have survivedthem because of changes which havebeen individually or collectively pre-cipitated. We can now bring newchanges into our lives; in fact, we

i f e would be entirely dif-ferent if jealousy, greed,and suspicion were elim-inated. Even the cause ofwar could be avoided ifmore thinking people andtheir leaders would adopthigh philosophical truths.It is not meant that we

should live haphazardly, and uncertainof tomorrow. Uncertainties cause bit-terness, pain, worry, and concern. Per-haps that is w'hy good literature andgood lectures are so lightly read andlistened to, and why so many trivialstories and programs are sought. Is theprice we pay for occasional pleasuresand snatches of peace of mind worthwhile? It easily could be otherwise. Itcan come about through a new mentalattitude, through new perspectives,through visualizing new horizons,

through a little conscientious effort onthe part of every man and woman,

We must expect change to be a partof our life, for change is definitelyimportant in the evolutionary systemof living. The conditions of our envi-ronment may force changes upon us;but, on the other hand, we may con-sciously bring about the changes wedesire. The advancement of commonideals depends upon the combined cre-ative abilities of many people; it does



should take pleasure in exploring themysteries of life. We can improveourselves individually and contributesubstantially to human progress.

We are no longer primitive beings.The very earliest of mankind acquiredthe power to think, to conceive, tocreate. With these mental attributesthe world has evolved to what we to-day glibly refer to as civilization. Justas did early man, westill have the mentalattributes of the powerto think, to conceive,and to create. Arethese attributes beingexercised individual-ly? Are we makingfull use of them? If

not, we have not ad-vanced very far upthe scale of humanprogress and develop-ment. Do we makethe most of our condi-tions, and endeavor tobring about an im-provement in them?Are we conscious of theneeds of others? Are wecontributing to the im-provement and welfareof our community?None of these thingscan be accomplishedwithout thought— not just superficial think-ing, but deep consci-entious contemplation.

TVeir iJcinij

In accepting ourphysical existence most of us acknowl-edge the idea that we are endowed withspirituality. Do we manifest this spir-ituality? Spirituality need not be a

sectarian thing; it can come fromrighteous thinking and the conscien-tious manifesting of the virtues of tol-erance, patience, consideration, and re-gard for others. We do not bring suchvirtues into existence simply by hearingor reading about them. We give thema place in our life by consciously de-siring and willing them there. By de-liberately directing our thoughts andactions in this way, we draw upon aninner force with which we all are en-dowed, a positive force which offsets suf-

fering and misery, and institutes in itsstead happiness and peace of mind. Wecan do this by thinking. Such thinkingmay be a new process of learning forus. It is a truism that he who thinkslittle learns little.

We have been admonished, and right-ly so, that man is what he thinks, andby his thoughts he makes or unmakeshimself. Thought, however, must be

linked to purpose andobjectives; otherwise,little will be accom-plished. Thinkingshould excite our in-terest. The excitementof interest will moveus to action. Thinkingwill help us to create

mentally the desireswhich can be mate-rially and physicallyrealized. Learning tothink in this way helpsus to take advantageof our experiences. Ourexperiences can beused as steppingstonesin the building of abigger, better, and hap-pier life. We have ourpast experiences toguide us. This givesus the advantage ofcreating a new life, ofgiving existence to un-realized ambitions inbringing fulfillment towhat may now be life’sincompleteness.

We should have nofear of tomorrow.

There can be no future obstacles ofproportions greater than those we havesurmounted in the past. We must seekfor more understanding; we must dis-

pel fear from our minds, for we knowthat fear is the result of lack of under-standing and prevents us from seeingthe realities of life. In fact, it is fearthat causes much of life’s unhappiness.The depth of our thought indicates thedepth of our understanding; and thegreater our understanding, the greater isour spiritual strength which is so neces-sary to conquer life’s hardships and toinstitute the conditions that we desire.

If you have read thus far, you nowfind that the tenor of this article has

By Lester L. Libby. M. S.. F. B. C.Director, AMOBC Technical Dept.

• Measurements of fluctuations inthe radiation from the sun whichoccur in the band of wave lengthsfrom one centimeter to fourmeters confirm the sun's tem-perature to be about one milliondegrees Fahrenheit.

• Aureom ycin, the goldenyellowdrug from a mold, has beenfound effective in combatting thekilling or nearkilling action ofatomic radiation in rats and dogs,according to the A. E. C.

• Liq uid helium, when cooled toabout one degree above absolutezero (273.16 degrees Centigrade),exhibits several interesting prop-erties. In this superfluid state,often referred to as a fourthstate of matter or as the quan-tum fluid, heat is transmittedthrough the liquid very quicklyby means of a peculiar kind ofwave motion. Because this mo-tion is similar to that of soundwaves, the process of heat trans-fer is called second sound.



T heRosicrucianDigest

Ju ne1950

taken on a more positive aspect. Thesubject under consideration is not new.Thousands of articles and books havebeen written on it. Speakers havetreated it from various points of viewfrom time to time. We cannot hope

to provoke thought within you if articlesand books which you have read on thesubject have not done so. In fact, theimportance of this truth will never im-press your consciousness until it ceasesto be a pastime, until you have had arealization of the higher and finer vir-tues of life, and have created the desireand the will to achieve these attributeswhich can be yours.

Perhaps the wording of this articlehas, to a slight degree, irritated you. Itwas meant to do so. If you are some-

what aggravated, you have been emo-tionally disturbed. WTien our emotionsare moved, our consciousness is deeplyimpressed. We think. WTiat we havebeen reading or hearing is inscribed onwhat symbolically may be said to bethe recording parchment of the mem-ory. Even though what we have justread will seem to pass from the mmd,it will subsequently, through associa-tion of ideas, be recalled from the mem-ory. Each time it is recalled we areforced to think. And it is to be hopedthat eventually the thought will become

action.Regardless of his cultural or intel-

lectual level, there is not a person whocannot bring about improvement in histhoughts and actions, and his consid-eration for others. The high idealswhich one will establish for himself willbe in keeping with the ideals of otherrightthinking people. Individuallyman may stand alone, but collectivelyhe is striving for the same objective.In worthwhile endeavors mankindachieves infinite strength.

We have not tried to preach to you;rather, we have endeavored to conveycertain truths which you can establisnfor yourself as ideals—ideals to be at-tained, not in some faroff remote peri-od of your life, but here and now. Instriving toward such achievement yourcharacter becomes rounded, your per-sonality blooms, and you begin toradiate an effulgence of the spiritualnature with which you are imbued.With this realization, life brings new

contentment for you personally and anew appreciation of the sorrows and

joys of your fellow man.

Hereafter when listening to a goodconstructive lecture, or when readingan inspiring book, let your attention be

entirely on that which is before you.Concentrate upon the words which youare hearing or reading. Do not let yourmind wander. In your concentration,be interested in what is being presented;let your interest be as a consumingfire, a fire which purifies and fromwhich is born a new world, a new life, just as the symbolical phoenix arosefrom the ashes of a smoldering fire, ashas been told by Oriental sages. Donot read hurriedly; there is no hurry.Nearly everyone has a long life ahead

of him, a life in which he may enjoy the blessings of the new day which hecan create. Let what you read im-press your consciousness. If you donot get something from what you read,if it does not seem important, if it doesnot cause you to think, then give noparticular attention to that article.

When the things you read and hear stiryour mental processes, make you think,deeply impress you. and make you fe el and want to live the suggestions, youare then realizing new ideas. These

ideas can become ideals which will pro-vide the force for necessary action. Donot say to yourself, “That idea is cer-tainly interesting. Maybe I ’ll do some-thing about it tomorrow.” Do not pro-crastinate until tomorrow. Do yourthinking now, and then begin to in-stitute your plan of action, that is, ifyou expect to bring about a desirablechange in your life. In so doing, youwill bring to yourself strength, stimula-tion, inspiration, and determination.Once you have set yourself upon thepath of right thinking and the achieve-

ment of your desires, be tireless in yourdetermination. Defend the objectiveswhich you believe in—the same objec-tives which have contributed substan-tially to the growth, the development,and the mental and spiritual progressof every great thinker of the past andtoday.

You have the untapped power withinyou to realize your utmost desires. Letthose desires be manifested. Place areal value on the important factors of



life. Do not waste your time. Makeeverything that you do count. Eventu-ally it will add up. It is quite possiblethat you may not travel this particularpath again, so constructively utilizeevery thinking moment and active en-

deavor. Do not pass opportunity by.Consciously live life to its fullest; and.above all, think; for the faculties thatmake it possible for us to think hewithin the depths of the mind of everyman and woman. By such thought andapplication you create a new and bet-ter world for yourself which is sharedby others. With more and more menand women thinkingly living tolerance,understanding, patience, and considera-tion for others, there will be moreharmonious relationships and less tur-

moil, suffering, and selfishness in theworld.

You have it in your power to livethe greater life within. You are en-dowed with natural requisites forachievement and attainment. Utilize

this inner power which is yours, andlet right thought precipitate everyaction.

Do not be like the mythical god,Argus, who had a hundred eyes. It issaid that Argus had never completelyfallen asleep. His eyes worked in shiftsso that he was able to maintain per-petual guard over a precious treasure.There came a day, however, when Ar-gus finally lulled himself to sleep bytoo much tedious talking; and when hewas asleep, his treasure was stolen.

V A V

Ja n z o u i . U B i ’i i n d a u i

P r i n t e r

June 19, 1856, Bloomington, Illinois.Elbert Green Hubbard. Writer, lec-turer, reviver of the handicraft of fineprinting. He was elected to the firstcouncil of Rosicruciansfor the present cycle

just prior to his de-parture for Europe onthe illfated Lusitania.Warned of the possi-bility of death, he isquoted as saying, “Iam ready for the great

experience.”St a t e sm a n

June 23, 1894. Rich-mond Park, England.Edward VIII of Wind-sor. Born to greatness as the son of thethen Duke and Duchess of York, Ed-ward became Prince of Wales andlater, King of England. For reasons hebelieved justifiable, he renounced thethrone, but was allowed the title, Dukeof Windsor.

Other June Birthdays

King Gustav V of Sweden

Malvina Hoffman

Sir Oliver Lodge

Blaise Pascal

Bobert Schumann

Ernestine SchumannHeink

Bichard Strauss

Diego Velasquez

William Butler Yeats

H u m a n i t a r i a n

June 27, 1880. Tuscumbia, Alabama.Helen Adams Keller. Deprived of sightand hearing at the age of nineteenmonths, she learned to read, write and

speak not only Eng-lish, but also severalother languages. Mil-lions of her fellowsbenefited by and re-ceived encouragementfrom her example.

I t o s i e r u c i a n

June 28, 1752, Ba-varia. Karl von Eckhartshausen. D is tin -guished in law andphilosophy, he secureda place on the privy

council, and later became censor of bookdealers. He was himself a wiiter, hav-ing some 89 works in law, literature,and occultism to his credit. It has beensaid that his alchemical writings standas a link between the thought of theMiddle Ages and that of modern times.




Ju ne

1950

Our Seni or Ci t i zens

By N o r m a n S. F l o o k ,

B. C. E., F .R .C .

A short article in the June, 1949, issue, concerning the Senior Citizens, brought somuch response that an interested committee made a special survey of the problem.The following report presents various plans which are proving workable, indicatingwhere and how senior citizens have accomplished their ideal for happy living. Thissurvey is of individual interest; and it is to be understood that AMORC has no finan-cial, legal, or otherwise material connection with the project.— E d i t o r

f t h e f i f t e e n or moremillion people in theUnited States who havereached or passed theirsixtieth birthday, perhapsa majority have in mindthe question, “Where amI to live, in these lateryears, in peace, comfort,

and security?” This serious questionapplies quite generally to men andwomen of all economic levels, from

those who possess much property, finehomes and great material wealth withits attendant problems of upkeep, downto those at the opposite end of the eco-nomic scale. It applies with specialforce to that large middle group inaverage circumstances who as familiesor as single people have succeeded inmaking at least some provisions for“these later years,” but, due to rapidlychanging conditions, such provisionshave decreased in value.

Included in this last group are the

tremendously increasing number ofthose who have earned and must nowdepend upon retirement pay, pensions,annuities, income from property orsecurities which are more or less fixedin amount. Workers of all ages, whoseearnings contribute toward retirementfunds, also have good reasons for givingthis matter serious consideration, sincelongevity is on the increase and indus-trial employment for older people isdeclining. These conditions make itimperative that workers prepare in ad-

vance so that age awareness may notbecome a tragedy with resultant wor-ries and fears which tend toward physi-cal and mental illhealth, frequentlyfollowed by breakdowns requiring ex-pensive hospitalization—often at the ex-pense of others, or of the communityor state. This is uneconomic and waste-ful, since our older people are admit-tedly among our very best citizens. Ifgiven recognition of their rightful placein the organization of things, instead of

becoming the victims of an unbalancedindustrial economy, these people wouldcontribute to the world of their skilland knowledge gained from long ex-perience. Given appropriate surround-ings our older people will not only takecare of themselves but will continuetheir cultural progress and the sharingof it in handwork, art, and literature.

T h e Jo h a n n e sb u r g P r o j e c t s

Our study of movements to help theaging citizens, both in this country and

abroad, may be found helpful in aid-ing those interested to outline the bestpossible plan for providing suitableplaces for the spending of later years indignity, comfort, economy, and amidpeaceful surroundings. Very prominentamong these are the developments at

Johannesburg, South Africa, which cityhas been mindful of the care of itselder citizens for many years. Its firstproject was started in 1938 at a farmon the edge of the city where accom-modations were provided for twentv



couples and fortyfour single women;later single men were included. Re-quirements for admission were an in-come not exceeding the Governmentoldage pension, and a stipulated resi-dency. Financing was by public dona-

tions plus a government loan at oneper cent interest.

This program provided for smallhomes and flats for lease at subeconom-ic rentals where the tenants could cookfor themselves and rim their ownhomes, buying their provisions frommobile vans. TTiese homes are in blocksof four to a building, each home havinga living room, bed recess, and kitchen-ette, also toilet and laundry facilities.Separate communal buildings, as wrell,are provided for the less able (certifi-cates of reasonably good health are re-quired), and for single women wrho pre-fer living in groups. There is somevariation in the amount of the chargesfor these accommodations, based uponincomes, but with upper and lowerlimits. Bus transportation is convenient.

R o o se ve l t P a r k C o lo n y

This colony, located on a main high-way close to Millville, in Southern New

Jersey, opened in 1937 with thirteen

cottages and a Community House. Itnow has twentyseven buildings filledwith happy people. We quote from adescriptive circular: “It has been wide-ly publicized on account of its educa-tional value in health, economics, andpsychological reaction. . . . RooseveltPark is not an enterprise for profit;therefore expansion, improvements, andadministrative costs must be financedfrom contributions. No public fundsare received for operating the colony----Any citizen of the United States, at

least sixtyfive years of age, of goodcharacter, clean and cooperative, hav-ing a modest income, may live at thecolony, provided a house is available.. . . References are required ___ To thosewho have funds to build, land will begiven on which to construct a cottage,exempt from rent and taxation. Thishouse remains the property of the own-er during his or her lifetime; at deathit becomes the property of the Associa-tion, a memorial to the former owner,and a shelter to someone in likecircumstances.”

C h r i s t i a n H e r a l d M em o r i a l H o m e

C o m m u n i t y

Located on a beautiful tract of sixtyacres approximately sixty miles southof Jacksonville, Florida, this project wasstarted in 1923 by Mr. J. C. Penneywho made a very large investment toestablish one hundred small independ-ent homes and other facilities (includ-ing a magnificent chapel), for minis-ters, missionaries, Y.M.C.A. secretaries,and other Christian workers retired onsmall incomes. In 1947 sponsorshipwas taken over by the Christian Herald Family Magazine which has set up alarge expansion program to meet cur-rent needs. No rental is charged, butthe residents pay a small amount forservices actually performed for them

such as the supplying of fuel and water,the collecting of garbage, etc.; also,they make a small contribution towardthe community doctor.

Under the expansion program, opentemporarily to laymen and laywomensixtyfive years of age or older, anOccupation Annuity Plan has been setup, whereby donors of $3,500, enoughto build an apartment home, will havethe right for themselves, or for some-one whom they may designate, to re-side in the apartment during their life-

time without even the usual mainte-nance charge. For people betweensixty and sixtyfive somewhat largerdonations are required. This group ofresidents then have only to providetheir own food, clothing, bed linen,kitchen utensils, dishes, etc. All mustcomply with the usual health and char-acter requirements.

T o m p k i n s Sq u a r e n o u s e

Here is a successful apartment build-ing for older people, located in New

York City, facing Tompkins SquarePark, and in operation since 1929. Thesite was carefully selected and thebuilding was specially designed,equipped, and paid for by means of alegacy received by its humanitariansponsor who even so long ago recog-nized the pressing need for just suchaccommodations.

The building is six stories high andhas accommodations for sixty people—men, women, and couples of modest




Ju ne1950

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is the focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when many thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. Th e book called Liber 777 describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S.P.C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether member or not—this is important.)

DEPTH OF FEELING

e n e r a l , patterns of be-havior indicate that mostof our responses to life’ssituations are either seri-ous or flippant. Not onlydo we fluctuate betweenthe two extremes, but, onan average, we have aseries of reactions that

are within these two points of view. Onthe other hand, there are those whoseem always to be burdened by theseriousness with which they regardevery incident of daily experience,while others seem to be more or lessunconcerned about life as a whole andnever give evidence of regarding any-thing as being more than of only casualconsequence.

Regardless of what may be the gen-eral pattern of our reactions to externalsituations, it does not cover up the fact

that all human beings have emotionsand feelings. It would be very difficultto draw a line to separate the emotionalexperiences of an individual from themore profound feelings which consti-tute a concurrent of one’s philosophyof life.

In general, emotions are, to some ex-tent, surface experiences and responses.

We become angry, sad, happy in vari-ous degrees, and often the emotionalresponse is of a temporary nature eventhough the reaction may be violent.Some people’s emotions are easily setoff like the explosion of a gun; in othersthe emotions smolder underneath thesurface for a time and then either eruptviolently or in a very selfwilled, con-trolled manner.

The feelings that underline our per-sonality and form the basis of char-acter have more depth than normal



emotional experiences. The way wefeel toward things in general is a re-flection of our own nature which, initself, has been built up because of ourattitudes, concepts, and experience.Feelings are associated with our con-

victions; one who has a definite formu-lated policy of thinking in regard tocertain things builds up an underlyingfeeling that reflects in his behavior.

If a person is greedy, the emotion ofgreed will be an underlying patternof all his behavior. The reason for thisis that character which is the totalsummation of our behavior has its rootsin the feelings which we have developedor caused to become a part of ourselves.

To distinguish between our varioustypes of reactions to definite situations,

it is necessary for us to analyze our ownfeelings and see just how much depththey have. If our feelings are easilymodified by emotional experiences thattake place from hour to hour, then welack an organized personality concept,and our behavior patterns are based up-on habits without meaning. If, on theother hand, our emotional responses arevariously controlled, and we can easilystate our opinion in regard to mattersthat have to do with adjustment to life,this indicates that our feelings are, to a

degree, formulated and their depthfrom which our allover behavior pat-terns spring and upon which our char-acter is founded have a meaning. Fur-thermore, if the depth of feeling withinthe individual constitutes the basis formost behavior patterns, the assumptionis that the individual has thought lifeand its problems over and has formu-lated certain goals or ambitions as wellas philosophy of life upon which thesefeelings are founded.

Contentment and happiness are two

general types of feeling toward whichthe average human being aspires. Thereis however considerable difference be-tween the two. Contentment can benot only a static state, but it can be atransit state. After satisfying his hun-ger, an individual is contented becausehe considers his meal as having beensatisfactory. After obtaining an articletoward which effort has been directed,one usually finds contentment in thepossession and use of such article, butsuch condition does not last—hunger

comes again, and other things are

wanted. Although there may be a re-peated manifestation of contentment inthe ownership of desired articles or objects of the material world, the samecontentment is not always producedfrom either the thought of possession

or the utilization of it. Everyone hashad the experience of finding that theanticipation of possession, or of the car-rying out of certain plans, will produceas much, if not more, contentment thanthe actual accomplishment itself.

The feeling of happiness is deeper.We may think that eating a meal orobtaining a gadget in which we are in-terested will bring happiness—and it isperfectly true that these things maycontribute to happiness—but the mis-take for the average individual is in

his presumption that happiness itselfis closely related to material possessionsand satisfaction. Contentment as wehave seen can be associated with thematerial or objective world; but eventhough happiness may seem to be theresult of certain objective experiencesor physical possessions, its true exist-ence is deep within the thinking, mentalattitudes, character, and feeling of theindividual. There are people who haveeverything they wish for, all the ma-terial possessions that money can buy,

who still have not attained happiness;and as a contrast there are evidencesof happiness among persons with prac-tically no physical possessions.

To formulate a philosophy of life isto build up convictions of right andwrong, and all the worthwhile goalstoward which to aim. The feelingsthat develop, supplementary to the sur-face emotions of everyday living, inone’s attempt to gain an ideal consti-tute the basis of happiness. The in-dividual whose inner mind is closely

connected with the more profoundphases of existence, within his con-scious and inner self, can repeatedlyrealize that his directed effort towarda certain goal proves more revealingand worth while than the goal itself.

In the Middle Ages, the alchemistssupposedly hid themselves in cellarsand attics for their attempts to turnworthless objects of the socalled basermetals into gold. Most of these menwere doomed to disappointment, but afew found in the contemplative proc-

ess of their mind that they had discov



ered gold—not the yellow metal forwhich man has strived through history,but the rarefied elements of mental hap-piness, understanding, and wisdom; andfurthermore theirs was the satisfactionof being freed from a purely physical

purpose to one of the higher ideals thatare closely in accord with the universalscheme.

We all cannot be modern alchemistsin the sense that we isolate ourselves

from the rest of humanity. We cannevertheless follow, to a degree, the ex-ample set by these students and fore-runners of modem scientific research,to transmute in our own consciousnessthe useless, wasted efforts—directed to-

ward physical satisfaction and materialpossession—into more enduring valuesnot based upon any physical thing butupon ideals that continue forever.

V A V

OUR SENIOR CITIZENS(Continued from Page 181)

income. Kitchens and baths are shared.In the basement is modem laundryequipment, also limited storage space.The building has a restaurant operatedon a cooperative cafeteria basis whereeach resident is required to spend $15a month whether he eats there or not.This plan keeps the cafeteria in opera-tion for those who need it at all times.

The management by now has learnedthat the sharing of kitchens and bathrooms is far from satisfactory, althoughthis was unavoidable at the time ofconstruction. The conclusion has beenreached that any housing plan for olderpeople should, if possible, include com-

plete privacy, since lack of that is thegreatest single factor for creating theundesirable atmosphere of institutionalcare. The minimum essentials for eachindividual or couple are sufficient spacefor living and sleeping, equipment forcooking, refrigeration, washing, closetspace for storage of dishes and per-sonal linen, a toilet, and bath or show-er. Rentals at Tompkins House are $30per month for single rooms and $50 forthe tworoom apartments which accom-modate couples.

T h e K a l a m a z o o P la n

A group of progressive citizens inKalamazoo, Michigan, has formed anorganization named the Senior CitizensFund, which plans to provide lowrenthousing for older people by the con

T h e struction of small apartments in oneRosicrucian large structure similar to the project

just described, ih e need for this wasdigest brought forcibly before the community

Ju ne by the shocking conditions w’hich were1950 discovered in 1944 concerning the care

of some of its older people. After care-ful study it was decided that the mostpressing need could best be met by aspeciallydesigned apartment buildinglocated close to stores, parks, churches,and entertainment, and which wouldcontain various helpful services withinits own walls. It is expected that theexperience of the first structure willserve as a guide in the expansion of theprogram.

In order to finance this project with-out resort to a campaign or other solici-tation of public funds, a unique schemehas been adopted by the nonprofit cor-poration formed to advance the matter.

People are encouraged to contribute, asMemorial Gifts to the Fund, moneywhich would otherwise be spent onlavish floral offerings and other extrava-gant funeral expenses.

This plan is patterned after one thatwas adopted in Stockholm, Sweden, in1921, which proved so successful thatwithin a few years after its adoption itmade possible the construction of eightlarge apartment buildings, for low rent-als, accommodating more than athousand older people. Each of these

buildings has a restaurant; however,residents can prepare food in their ownapartments, or can have meals broughtto their rooms. There is no regimenta-tion; occupants are free to come and goas they please; they receive a certainamount of care when ill.

Su m m a r y

If conclusions are to be drawn fromthis brief survey it would seem thatthe apartmenthouse type of develop-ment is most suitable for some localities



and conditions, especially cities innorthern parts of the country whereartificial heating is required most ofthe years. Also, elderly persons usedto living in congested areas woulddoubtless be happier to remain in theircustomary surroundings than to try toadjust themselves to a new kind of liv-ing. On the other hand, people usedto residing in smaller communities andhaving homes of their own, especiallyin parts of the country where the cli-mate is milder and outdoor living andactivities, such as gardening, can con-tinue most of the year, would find thecottage type more to their liking. Thecottages could be built singly, eachconsisting of a living room, bedroom,kitchenette, and bath, or they might

be combined into groups of several cot-tages coupled together under one roof,as proposed by Mr. Aaron G. Cohen inthe former Digest article.

When it is remembered that eachbuilding must have its own water, sew-er, gas and electric services, also side-walk, driveway, lawn, and landscaping,it is readily seen that there is consid-erable saving in cost by combining theunits into groups. On the other hand,small separate cottages would lendthemselves readily to assembly line con-struction at one central location wherethey could be completely built, thenhauled to the site of the colony, andplaced upon previously prepared foun-dations. The construction of smallhouses in this manner has been carriedon successfully for several years, invarious places. With careful planning,the appearance of monotony can beavoided by variations in the exterior

design, choice of color combinations,and arrangement of landscaping.

The greater the need, the sooner willits fulfillment materialize.

A V

XExxm firztatcon

(Continued from Page 170)

associations” the patient, stimulated bythe physician, involuntarily directs theinvestigations of the analyst toward hisgoal. By questioning the patient, thephysician isolates the “day remnants”around which the dream story clustersand eventually discloses the repressedwish. Since the repressed wish is prim-itive and unbridled, it necessarilyseems embarrassing and incongruous,as if a Bushman were suddenly placedin the midst of a “polite” tea party. Ifthe assault of the repressed wish on the“censor” is too violent, the mechanismof the dream work breaks down. In -stead of fostering sleep by offering thevision of a wish fulfillment to the frus-trated mind, the dream turns into anightmare and wakes the sleeper . . . .

Alfred Adler (18701937), who sep-arated from Freud, complemented theetiology of neuroses by emphasizing therole of selfassertion. The struggle forlife surely deserves a place among theprimary impulses that control behaviorand, therefore, must play a part in our

dreams. Eventually Jung, like Adler,

broke away from Freud. His develop-ment took two divergent directions. Onthe one hand, he insisted on a more ef-fective integration of normal psychologyinto psychiatry; on the other, he fol-lowed the Romantics in their evalua-tion of the irrational in man.

Freud had once compared the dreamwith the customs and myths of earlystages of civilization. Silberer, in a fas-cinating study, Problems of Mysticism and Its Symbolism , pointed to the par-allels between depthpsychology (the

application of psychoanalysis to normalunconscious processes) and the philo-sophical teachings of the alchemists.

Jung went further, virtually identify-ing himself with the mystic ideas ofthe Romantic and the Hermetic philos-ophers. For him, the dreamer is thoughtto participate in a collective unconsciouswhich harbors “archetypal images” in-herited from the early history of therace. Thus the cycle of evolution comesto a close: dream interpretation hadarrived at a stage corresponding to its

origin in magic.




Ju ne1950

The Tendency of L i fe By Dr. H. S p e n c e r L e w i s , F . R . C .

(From Rosicrucian Digest, May, 1935)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorialpolicy of publishing each month one of his outstanding articles, so that his thoughtswould continue to reside within the pages of this publication.

e r h a p s the most difficulttask that lies before anyof us in attempting toguide and direct the un-foldment and evolutionof the human personalityis to change the view-point of life in eachindividual.beings busy each hour of

the day with the purely incidentalthings of life, we are prone to becometoo greatly interested in the episodesof life and to overlook the perspectiveof the tendency of life. From the mo-ment we arise in the morning until weclose our eyes at night, each minuteand each hour is filled with mental orphysical episodes that require some at-tention but to which we give an exag-gerated importance. We do not lookupon the great events of life as epics,

but rather analyze our progress andcourse by the individual episodes asthey occur. It is as though we werelooking at each hour of our livesthrough a microscope in which the en-tire picture of the thing being studiedis not seen while one small element,one very small portion, is highly mag-nified and so elaborated that it appearsto be the whole of the picture.

The passing episodes of our dailylives are, after all, mere incidents inlife itself. It is as though we were

walking through the course of life upona long road paved with small bricksand stopping as we step upon eachbrick to study it as though it, and notits companions, were the sole supportof our progress along the way.

In so elaborating upon the natureand importance of the episodes of ourdaily lives, we build a very false andartificial value around each incidentand attribute to it an importance whichit does not have. There are incidentsand episodes in our daily lives which,at the time of their occurrence seemsignificant, or sometimes dramatic ortragic, humorous or inconsequential.Very often the ones that we think areinconsequential are, after all, more im-portant in their contribution to thescheme of life than we realize; andvery often the things we think mostimportant are, in the light of after-

thought, unworthy of having registeredthemselves in our consciousness.

We even anticipate and worry aboutevents that cast their shadows beforeus as though they were episodes of ex-treme importance. It has been said bya wise philosopher of modem timesthat most of the things we worry aboutnever happen. It is because the unex-pected has a fascination for us that wemagnify out of all proportion the im-portance of a thing that is likely tohappen, or which threatens to do so,



instead of looking upon it as one of theepisodes of life, one of the steppingstones, one of the trials in a long pavedhighway over which all must tread.

It is not the group of episodes in

each day of life, nor even the out-standing episodes of the past year, thatmeasure our progress and the value oflife to us. It is our tendency and thetrend of our unfoldment and progressthat is important. Each episode can ina moment be turned into an urge oran inspiration to carry on and to fol-low out the convictions we have adoptedand the code of life we have accepted.Even the most disturbing episodes, iflooked upon as momentary and pass-ing, or as a mere tribulation of the

hour, can be transmuted into a steppingstone to lift us higher in our ac-complishment and attainment of life’sdesires.

What does it matter that today wasfraught with bitter disappointmentsover the little things that constitutethe grains of sand in one stone uponwhich we stand for a brief period? To-morrow those episodes will be relegatedto insignificance in the light of otherepisodes that are occupying our atten-tion, or those which are about to mani-fest themselves. Measuring life by itsepisodes is causing us to move througha panorama of constantly changingscenes each of which ensnares and in-hibits our broader vision and keeps usfrom seeing our true relationship withthe wider, higher, and more importantthings of life.

When we who are attempting toguide and direct others come to analyzethe progress, the development, the sit-uation or condition of any one of ourmembers, we do not allow ourselves tobe influenced by the reported episodes

that are given to us in letters andparagraphs of comments. We pay littleor no attention to the fortunate or un-fortunate, happy or unhappy incidentsof the day, of the week or the month,which seem to hold the attention ofthe members in their daily struggle toimprove themselves. We try to seebeyond these episodes the trend andtendency of the life of the individual.

St r e n g t h o r W e a k n e ss

One question we always ask our-

selves in analyzing the career of any

individual: “What will these episodesdo in strengthening or weakening thetendency of this individual’s course oflife?” We then look to see if throughthe daily episodes, the real incidents of

life, the weekly or monthly trials andtribulations which seem to be so im-portant, the individual is learning howto overcome obstacles, how to lay asidefear of the future, how to developstrength of character, how to add men-tal and spiritual fortitude to his assets,how to broaden his vision of life, howto look to the future for the fulfillmentof his ambitions. If we see that theindividual is learning through theseepisodes, we know that they will be-come not deterrent factors, not obstacles,not unpleasant things for which a dearprice must be paid reluctantly, butgrains of sand in the buffing wheel oflife that polish and smooth the coarse-ness and give beauty and elegance tothe character.

In all of our teachings and in all ofthe Rosicrucian activities, the directorsof this great work are concerned withthe tendencies in the lives of the mem-bers. We try to cultivate tendenciesthat will not be affected by the episodesof life. We are trying to establish inthe consciousness and mentality of eachindividual certain principles that willbe dominating trends of thought, dom-inating trends of action, and dominat-ing factors in the conscious and uncon-scious efforts of the individual toachieve his goal.

We human beings little suspect howthe things that we hold most dear asthe elements in a code of life, or theprinciples which we adopt as ourstandards of living, tend to guide anddirect our course of action. We maythink that these beliefs and these con-

victions, these ideals and these prin-ciples, are secondary and subjective, af-fecting us only in our moments ofpeace and tranquillity and when we arenot disturbed by the unpleasant or allabsorbing episodes of the hour and theday. But we are wrong in taking thisviewpoint.

What we accept as wisdom andknowledge, and take unto ourselves astruths and transmute into principlesof proper living, may have a very greatpower to affect the tendency of our

course of life. Higher principles based




Ju ne1950

upon universal truths and the develop-ment of a broader vision and a morehumanitarian and godly concept of lifeitself will create a tendency to live alife in harmony with such thoughts.Then the episodes of life that mark our

path and enable us to measure life bythe lesser things will become less en-slaving and we will find peace andhappiness even in the midst of momen-tary sorrow, grief, and tribulation.

I am happy to be able to say that inthe past twentyfive years [1935] whileoccupying the position of chief execu-tive of the Order in North America, Ihave seen the tendencies in the fivesof thousands of individuals graduallymodified, gradually improved, and soelevated that despite the economic con-

ditions, the political disturbances, thematerial depressions and disappoint-ments of life, and all of the interwovenepisodes that make for a continuallyfantastic chain of inharmonious links,there has been a very definite advance-

ment upwardly and masterfully on thepart of these members. Just as an efficient business organiza-

tion or institution measures its success,growth, or development by the generaltrend of its affairs and not by the inci-dents or episodes of any one day, soeach individual should measure theprogress and development of his life bythe trend and tendencies of his worldlyexistence and not by the events thatdistinguish one hour or one day fromthe other.

V A V

By P a u l i n e P . D o n n a n , F . R . C .

In response to a request for comments on the above subject, many members ofAMORC, whose profession is teaching, sent articles and generously gave their experi-ences and opinions. Th e selection here presented contains, in the main , all o£ themore important suggestions of the others. W e wish partic ularly to express our ap-preciation to: Sorores Hohn, Mart in, Moyer, Pric e, and Stephenson, as we ll as toFrater Venske.— E d i t o r

n c e when asked to writeon the subject “A Teach-er Looks At Parents,” Itook the liberty of chang-ing the preposition “at”to “to.” Even such aslight alteration in the at-titude expressed is allthat is needed to bring

about a momentous turnover in ourpublic school systems the country over.

Too long have teachers looked at par-ents. They have looked now critically,now approvingly, but always with thatsame feeling of separateness with whichparents have looked at teachers. Bothteachers and parents have somehowoverlooked the fact that together theyare the educators of the youth of theworld.

Teachers must look to parents, forit is only through an understanding, acooperation, a union of school and homethat we can hope to produce the healthy,

welladjusted, wellintegrated yotmgmen and women that the world soneeds. Today, indeed, teachers arelooking to parents for support on threefronts, which in reality constitute onlyone front. Teachers are looking to par-ents: first, for help in understandingtheir children; second, for help in plan-ning and providing the kind of educa-tion that will be most useful and ef-fective in their particular community;

and third, for economic backing andprestige so that teachers themselves mayremain stable, intellectually alert peo-ple, capable of teaching youth andworthy of the profession.

Certainly no one knows the child aswell as his parents. They know thatfor five years before he ever entered aschoolroom, he has been learning. Theyknow, too, what they themselves havecontributed to the learning process, thehabits formed, the fears, prejudices,and ambitions encouraged. Therefore,





T heRosicrucianDigest June1950

On the last front, and this is closelyaligned with the second, teachers lookto parents for better salaries and morerecognition in their own communitiesas professional people. Frequently, thewoman teacher finds herself dubbed “a

narrowminded bookworm” when shereally is a good bridge player, a quali-fied golfer, and a very sociable indi-vidual. She wants to be able to getout of one room in somebody else’shouse and take her place among otherprofessional people in her community.To do so, she needs a salary comparableto theirs. The young men in tne pro-fession need the same financial securityand acceptance also. In many places,people still have the idea that a man

is a teacher because he has not the abili-ty or the push to do anything else.

Indeed, teachers look to parents forall of this because they know parentswant the best for their youngsters. Theyexpect parents to take some social ac-

tion—to prod the city fathers and theschool boards as well as the legislatorsfor more funds, better equipment, bet-ter health service, more trained guid-ance workers, and a broader curric-ulum. Only then can teachers fulfilltheir task acceptably and help chil-dren develop physically, intellectually,and emotionally into worthwhile citi-zens capable of taking their properplaces in the communities in whichthey live.

V A V

Poet i c Fant asy

By L l o y d L . K e n d a l l , F. R .C .

h e p e n — the needlesharpstylus of esoteric science—moves . . . inspired bythe royal robes of phi-

losophy, crowned withthe Light of mysticism.With this are traced thegolden threads of Truththrough the infinite pat

Tapestry of Being.

We pierce the fleeting thought andpin it to a star. And with the pointfixed there at the finite Now, philos-ophy, the Divine instrument, trailseternity, while its Light gathers rays

from the Source of Space that it mayfocus them on this point of Time.

There, on a score lit by ten thousandSuns, it traces the motif of the Logos

on the music of the spheres.Atomic fission staggers the earth onits axis—planets, in their strife, severthe affinity of constellations. Man, inthe center, climbs from his terrible andbloody route to cry from his Cross uponthe mountain: “0 God, why?” He liftsa tearstained face for the answer, butthe Word speaks from within.

We lay down our pen—and thethought, loosened from the star, falls torest in the Hand of God.

V A V

YOUR RIGHTS AND PRIVILEGES

Each member should be familiar with the contents of the Constitution and Statutes

of the Grand Lodge of AMORC, and be able to answer intelligently questions as to

membership rights. A convenient booklet form has been prepared for you. Secure

your copy from the Rosicrucian Supply Bureau for the small sum of 15 cents.



O ri gen—The Christ i an Myst ic By E. R. C o p e l a n d , F.R.C.

ssjjgH l^ tiI li g h tly more than twoWf! ^ centuries after the birth¥ of Jesus of Nazareth, menI J f w M anc^ women are assem M bhng in an open court

between low stone buildings in Alexandria. Egypt.The headmaster will be

ta ll lM M Ii l gin the early morningsession by discussing items of interestgleaned from the previous day’s classes.This local Christian school is called Th e Academy.

Alexandria is a city of schools. In-deed, these ancient buildings had oncehoused one of the many colleges of thegreatest school of all, the University ofAlexandria, where in the fourth cen-tury B.C. the immortal Euclid, themathematician, and in the second cen-tury A.D., Ptolemy, the astronomer andgeographer, presided over classes of stu-dents from all over the world. Whilesome of its glory has faded since thepassing of the era of Alexander theMacedonian, this is still, in the third

century after Christ, a great seat ofculture.

The great NeoPlatonic school is be-ing born here. The mystical religionsof Valentinus and Marcion are in fullswing. Followers of Philo, philosophers,gnostics—all have their schools. TheChristian school, by appointment ofDemetrius, bishop, is presided over byOrigen, son of a martyr, a learnedyoung man whose living beautifullyemulates the life of the Master Jesus—Origen, the greatest interpreter of Chris-

tianity of all ages.

In this period of Christian history,the school holds a place of great im-portance. Indeed, the very survival ofChristianity depends upon it in thesedays when it is customary for all cur-rent religions and philosophies to main-tain schools. Great minds are begin-ning to look into the new religion.Where else than to a school should alearned Greek turn to study the truthsof Christ?

In the crowd on the left that gran-diose gentleman is the town clerk; he

frankly admits that he first visited theAcademy in the hopes of findinggrounds to close it, in order to curryfavor with the colonial Roman gover-nor. He has since been baptized. Be-side him is another recent convert, awellknown Roman officer, carefullydisguised in civilian attire; his ancestorswitnessed the martyrdom of Paul andPeter in Rome. To the right is a whitehaired venerable whose cloak and longbeard mark him as a Stoic. He hascome here at the behest of an officialof Athens, who wants a full report onthe new religion, which his oldest son has recently embraced.

Wait . . . all talking and whisperinghas stopped. All eyes are intent on theeast of the court where a young manhas stepped to the dais, and is liftinghis arms in invocation: “O God, openthe door of our hearts to the lessonsof the holy Scriptures. Amen.”

As the speaker drops his arms, thestudents seat themselves on the stonepavement. The youthfulness of the

man on the dais is striking; he must




Ju ne1950

still be in his early twenties! Standingabove middle height, his lithe move-ments show that his white robe con-ceals an athletic body worthy of hisGrecian blood. His classic, clean-shaven features wear an intentnesssoftened only by his large deepsetbrown eyes, and the suggestion of asmile at his mouth corners. His curlyblack hair shows exposure to the out ofdoors; his skin is bronzed by the sun.His feet are bare. There is a tirelessurgency in young Origen’s attitude thatmarks him as unique among men.

A p p r o a c h t o G od

“We have many visitors this morn-ing,” Origen began pleasantly. “Somewho meet with us, perhaps, will hearfor the first time the religion of Christ.First, let us invite the visitors to spendthe day. After this lecture there willbe the usual classes in logic, physics,geometry, astronomy, ethical science,and philosophy, held in the variousclassrooms. We consider these studiesof all the known wonders of God asvery important in making our approachto Him, for the Christian way is thepath of expansion and growth of theconsciousness. It is a beautiful path,not an easy one.”

He paused. “And that brings us tothe first question of the morning. Itwas raised yesterday during geometryby a student who, I suspect, has no lovefor Euclid.” He smiled. “The question:Why do we, as Christian students, con-cern ourselves with scientific studies? Isit not enough, just to know that oursins are forgiven and wre have eternallife?”

Now Origen’s manner grew intent.“Less than two centuries ago, the Sonof God personally trod the roads of this

lanet, trying to impress our minds andearts with truths too wonderful, al-most, for us to grasp. The little we didunderstand has altered the course ofthe world for all time. He told usthings which brought God much closerto us. He told us that the Absolute,the Ineffable, the Nameless, the Un-knowable, the Great Jehovah, God theFather Almighty, has attributes throughwhich we may come to know Him veryintimately, namely, by the Son and theHoly Spirit . . . ”

Origen leaned forward slightly, toemphasize his words. “This is the greatest revelation that has come to earth since man first looked above and sensed the existence of a power greater than himself! The wonders of this revela-tion are so magnificent, so beyond ourfeeble expression, it will take the restof time to tell its glories. It will filllibraries, colleges, and churches withwords of wonder for countless centuries!

“The majestic Son, having givenHimself to be known by man, did notstop there. No—He dedicated His lifeto revealing to us another great and

joyous mystery; namely, how man maypartake of His own majestic nature—

just think, brethr en—how it is possiblefor all men, and certainly the inspired objective of every true Christian, to riseto the lofty and glorious conditionwherein one can be fully conscious ofHeaven . . . while still treading the earth' This glorified condition was call-ed by Jesus ‘the kingdom of Heaven’ or‘the kingdom of God.’ He referred toit as an immanent condition: ‘Verily,I say unto you, there be some here whostand by, wrho shall in no wise tasteof death until they see the kingdom ofGod come with power.’ And we needbut read the Acts of the Apostles to see

this taking place— to see the Holy Spir-it entering into one after another ofthe Apostles, ushering them into theKingdom of Heaven, into their Christhood.” Origen paused.

“Now, these Apostles are like untothose who as related in Matthew (Chap.25) had received five talents, and madeother five talents. Having preparedthemselves bv study and service theyreceived the Kingdom of God. To helpyou, too—each of you—to prepare forthis blessed gift, your own Christian

birthright is the hallowed objective ofthis sacred Academy, and the messageof the Church.

“He that received one talent andburied it in the ground is like theChristian who accepts Christianity inname, but does not press on to claimhis full spiritual heritage. He is theman wrho says, ‘Yes, I embrace Chris-tianity. I ’ve been baptized. I believethe sins committed in my former ig-norance are now forgiven. I believe ina life after death, wherein I shall fare



very handsomely, indeed, being a mem-ber of this Church. Why study? I amcontent.’ Go to now, thou wicked andslothful servant!”

Origen now lowered his voice and

spoke with positive tenderness. “Donot be discouraged. If the process ofour salvation seems long and painfulit is because God in His wisdom willedit so. If we consider the phenomenonof light we can understand why: Godis Light. The onlybegotten Son is theglory of this light, illuminating thewhole of creation—‘the brightness ofthe glory of God.’ It is by the splendorof light that a man understands andfeels what light is. The splendor of thegreat light which is Christ, my dear

students, must be introduced gentlyand softly to our frail and weak eyes,until we are gradually trained and ac-customed to bear the brightness of thatlight. Finally, when every preparationis complete, we shall be capable of en-during the splendor of the great light.”

E t e r n a l Su b s t a n c e

Origen hesitated a moment, shiftedhis weight. “Our next question is: Howdoes the body keep pace with the evolv-ing consciousness? Well, we who be-

lieve in the resurrection of the bodyunderstand that only a change has beenproduced by death, but that its sub-stance remains. By the will of theCreator, at the time appointed—and ina manner which I shall next try to ex-plain—the body will be restored to lifeon earth again. And a second timethese changes shall take place, and athird time, and so on. But in makingeach successive change, according tothe promptings of the indwellingsoul, the body shall gradually change

in quality to the glory of a spiritualbody. However, this result must beunderstood as being brought about, notsuddenly, but slow'ly and gradually,seeing that the process of amendmentand correction will take place almostunnoticeably in some, and more rapidlyin others, over a long period.

“And now to our next question. Itwas raised, quite surprisingly, by oneof our best students of the phenomenaof nature. He asks for a scientific ex-planation of how the body, which ob-

viously decomposes at death, can be re-

stored to newness when the soul returnsto earth.”

Origen took a deep breath. “Sometime ago, we undertook in one of ourclasses, the imusual study of what ex-

isted before the w'orld and what willexist after it. At that time, it becameevident to us from the Scriptures thatthe original elements which composematter are, despite the opposing viewsof some, capable of change. For ex-ample, Moses says in Genesis: ‘In thebeginning God made heaven and earth;and the earth was invisible, and notarranged.’ Now, when this shapeless—nay, this invisible ‘thing’ that was tomanifest as the earth took on its visibleform, a change had obviously taken

place, that is, from its original nebulouscondition. Thus, those scientists whohave told us that atoms are the ultimateunits—particles incapable of subdivi-sion and so forth, and as such are theprinciple of material things—will findsome difficulty in this statement ofMoses.

“For if the earth is matter, and mat-ter is composed of atoms, then, it isclear that another more subtle propertymust have preceded the atom when theearth was yet shapeless and invisible.We believe and teach that this subtleproperty which underlies the atom isnot matter, but a sort of vigor by whichGod operates in creation—a force. Ithas the quality of forming itself intothe necessary atoms needed to bringinto materialization any and all ob-

jects held in the mind of God—for ex-ample the earth. This wonderful forcereturns to its primal simplicity whenthe object is dematerialized.

“Thus, from water and earth and air

and heat, different kinds of fruits areproduced by different kinds of trees.Fire and air and water and earth arealternately converted into each other,and one element is resolved into an-other by that subtle ‘quality’ which itpossesses in carrying out the will ofGod. From food, either of men or ani-mals, the substance of the flesh is de-rived. From natural seed is bom naturalflesh and bones. All of which goes toprove that the substance of the bodyis changeable and may pass from one

quality into all others.”



T h eRosicrucianDigest Ju ne1950

F i r e s o f Se l t

Origen paused and smiled as hesought out the eyes of the student whopropounded this difficult question. “Butdoes the Scripture plainly teach that

we live many lives? This is our nextquestion . . . All Scriptures allude tothis doctrine. According to Romans(9:1113), Jacob while still unborn waspreferred to Esau who was also unborn.

Jacob was worthily beloved by God, ac-cording to the deserts of his previouslife, so as to deserve to be preferred be-fore his brother. So also it is withheavenly creatures. Everyone, on earthand in heaven, having been created byGod as an ‘understanding,’ or rationalspirit, has by the movements of hismind and the feelings of his soul gained

himself a greater or lesser amount ofmerit. Accordingly, a different officeis created by the Creator for each onein proportion to the degree of his merit.Thus, teach the Scriptures.

“Another student asks: If a personis continually born and reborn, whenand where are the ‘fires of hell’ to beexperienced? Here the holy writingsare quite plain, if we read them withthe eyes of the spirit. For example, wefind in the prophet Isaiah that the firewith which each one is punished is his

own; for he says, ‘Walk in the light ofyour own fire, and in the flame thatye have kindled’ (Isaiah 50:11 ). Now,by these words it seems indicated thatevery sinner kindles for himself theflame of his own fire, and is not plungedinto some fire which has already beenkindled by another, or was in existencebefore himself. Of this fire, the fueland food are our sins, which are calledby the Apostle Paul ‘wood, hay, andstubble.’ As an abundance of food maybreed fevers in the body, so fares thesoulpersonality which has gathered amultitude of evil works and sins againstitself, for at a suitable time all thisassembly of evils boils up to very illeffects.”

Origen looked toward the rising sun.“Again the noble sun strives to the

V A

We are rich when we don’t want

meridian. We will take time for justone more question—”

“Hail, Master. A question please.”It is the stranger, the noble old phi-

losopher seated at the right, who lifts

his hand and speaks. Origen nods, andthe old man resumes:“I hear much of late the words of

young Plotinus, who says the inner selfmust be prepared by degrees—throughthe contemplation of beautiful objects,beautiful sentiments, beautiful actions,and beautiful souls—for the suddenburst of light which marks the finalvision. Master, does this burst of lightnot have a kinship to your Kingdom ofHeaven?”

“Precisely,” agreed Origen. “I mayadd that he says further that all thattends to purify and elevate the mindwill assist in this attainment. There arethree different roads by which the endmay be reached: the love of beautywhich exalts the poet, devotion to theOne and that ascent of science whichmakes the ambition of the philosopher,and the love and prayers by which de-vout and ardent personalities tend inmoral purity towards perfection.”

“And you believe this?”“We believe it and teach it, O Ven-

erable One,” answered Origen with

mounting enthusiasm. “The Christianis not confined. He embraces all faithsand all truth. Truth is simply a state-ment of Law, which Jesus came to ful-fill, not to destroy. The pure soulpersonalities have attained their Christhood, the ‘sudden burst of light,’ abso-lute Nirvana, absorption into the Atman, or Ahu ra Mazda—the Kingdomof Heaven, down through the ages. Thegreat Hebrew prophets and poets,Moses, Solomon, Elijah, and the wiseones of the East, Plato, Socrates, and a

host of others entered the ‘kingdom’but did not understand it. In theselast times, Jesus has rent the veil thatconcealed these tremendous secrets, andhe has given them freely to all man-kind. Whosoever will, iet him drinkthe waters of life freely!”

V

than we have.—Validivar.



r e a d i n g of Lodge andChapter bulletins through-out the jurisdiction indi-cates that new officerseverywhere are begin-ning their terms withenthusiasm and thatmembers are cooperatingwholeheartedly in what-

ever will best further Rosicrucianism.Activities continue to be varied and

individual; yet the same spirit of gen-uine fraternalism is evident at all times.It is encouraging, too, to see the num-ber of “New Members” being wel-comed each month. This means thatmore and more homesanctum studentsare finding greater opportunity forgrowth and service in affiliating with aLodge or a Chapter.

In passing we note: The increasingnumber of successful Rallies held dur-ing the year. . . . The continuing useof bazaars and bridge parties to sup-plement lodge funds . . . . The beauti-ful new cover on the Nefertiti Bulletin. . . . The music appreciation class con-ducted at Hermes by Frater Hillger. . . . The lecture on Nicholas Roerichgiven by Frater Weed to the H. Spen-cer Lewis Chapter. . . . The spirit offriendliness and hospitality radiatingfrom Miami Chapter . . . . The unique

“Buy a Key” campaign which is togive Michael Maier Lodge a new piano. . . . The 16mm. projector (sound orsilent) which Vancouver Lodge visual-izes . . . . The enthusiasm of all whohave heard Frater Nichols lecture on“Color” and demonstrate the new Elec-tronic Organ . . . . The splendid addressof John O’Donnell’s new Master, SororClara Mayer.

* * *

Suppose you lived where there wasno possibility of attending a lodge or

chapter, or of meeting other Rosicru

cians, and then you visited a citywhich had a thriving chapter, wThatwould you do? This was the situationof Soror Olds of Wyoming, when fora day she was in Denver. She writesof her meeting with the Chapter Mas-

ter and her first experience in a Rosi-crucian temple:“After we had made the proper en-

trance, we seated ourselves and ad-mired the beauty of the room, so sim-ply yet tastefully and exquisitely ar-ranged. The Master made a selectionof music and this place of holy sweet-ness was filled with soothing vibra-tions. I listened with held breath forthe first strains of the Colombe’s march—beautiful, with all the dignity of theTemple Priests, swaying rhythm andhaunting minor—the holiness of thesanctum and the spell of ancientEgypt . . . .

“After a moment’s pause, the richmagnetic voice [recorded] of Dr. H.Spencer Lewis conducted the medita-tion for the Cathedral of the Soul con-tact. We rose and left the Templefeeling cleansed and regenerated, readyfor further testing in the outside world.”

V A V

Frater Albert Webb adds a footnoteto his comments on horses in the April

Digest: “I worked in a livery stablefor nine months and I learned this:With inexperienced riders in the sad-dle, many horses refused to go intoStanley Park (Vancouver) and broughttheir riders back to the stable. Theriders were either afraid or had noclearcut idea of what they were go-ing to do. The horses became confused,not knowing what was required ofthem; moreover, they were afraid oftheir riders. They reasoned that theywere safer in the stable and so re-

turned, sometimes on the gallop, with-




Ju ne1950

out the rider’s being able to do any-thing about it. When one is afraid, heis not the master; the horse is.”

V A VOn a Western college campus recent-

ly, a visitor spoke on the subject “TheAtom Bomb, Right or Wrong?” In thestudent discussion which followed, somederogatory things were said, mostlyabout the Japanese and the Russians.Then, according to a soror who waspresent, “A boy about 23 rose andfaced the large semihostile crowd. Whathe had to say seemed to me both fear-less and worthwhile. ‘I remember,’ hesaid, ‘a story I once heard about a littleboy who went into a forest and calledout “Hello there!” A voice answered“Hello there!” Then he shouted “I

hate you!” and in a few seconds theanswer came back “I hate you!” Be-coming frightened, he ran home to tellhis mother that someone whom hecouldn’t see was in the forest and hadshouted to him, “I hate you!”

“ ‘His mother advised him to go backand make friends with the voice; so hereturned to the forest and this timecalled out, “Hello there! I love you.”The voice at once responded, “Hellothere! I love you.” If this story meansanything, it means that we should be

careful what we call out to the world,especially if we want a friendly reply.’ ”

V A VFrom Frater Eshai de Kelaita in Iraq

comes the following interesting com-ment on ancient Assyria: “The Assyri-ans are all the more interesting be-cause they have shown all their deedsin prominent relief. Because they re-vealed themselves fully, we sometimes judge them unfairly. We forget thatwe show only our best sides to theworld. They recorded everything; not

alone their virtues but also their vices,crimes, cruelties, and humiliations. Per-haps we should judge them more kind-ly if we set forth our vices along withour virtues as honestly as they did.”

V A ' V

Another comment of historical na-ture is that of Frater H. M. Hobson ofNew Zealand. It has to do with theancient beliefs of the Maoris:

“To understand the ancient Maorireligion, it is necessary to know thatthere was both an inner and an outercircle. The inner circle, or Cult of Io,was comprised of genuine initiates andtheir viewpoint was spiritually ad-vanced. They believed that man hadwithin him a spark of the Divine, thathe went through many incarnationsand that the more advanced he was atthe time of his transition, the higherthe plane to which he would ascend. Itis a great pity that with the comingof the white man, the Maoris beganto devote themselves more and more to

fighting and less and less to their spir-itual education and growth.”V A _V

Timely in connection with the ar-ticles on Paracelsus in the Digest isthe information sent by Frater R. Nie-mann of Ohio concerning a Paracelsusstamp. It is one of a Charity issue ofthe New German Republic. It bearsthe portrait of Paracelsus, is of 10 plus5 pfennig value, and is light green incolor.

V A V

Fortunately the day of the craftsmanis not over. Frater John Curd of Texaswrites that he has the urge to printfine editions of rare and unusual books.Already he is hard at it on his firstventure—Translations of some Persian Poets, by Sir Richard Burton.

V A VSpring cleaning is a worldwide ex-

perience. Rosicrucian Park has come infor its share during the past fewmonths. Everything has had to bespruced up a bit to keep pace with the

beauty of the new' Supreme Temple.The warm coloring of its exterior isgradually spreading to other buildingsin the Park, and Convention visitorswill note a subtle unity and harmonyof tone pervading all building exteriors.

One day a patient presented himself to Abemethy, a famous English surgeon;after a careful examination the celebrated physician said, “You need amuse-ment; go and hear Grimaldi; he will make you laugh, and that will be betterfor you than any drugs.”

“My God,” exclaimed the invalid, “but I AM Grimaldi!”— L o m b r o s o



C E L E B R A T E D C H I N E S E A R T I S T

Professor Chang Shu Chi of the National Central University of Chungking, China, demonstrates the traditional technique of Chinese art in the art gallery of ihe Rosicrucian Museum.The versatility and mastery of Professor Chang’s work fascinated hundreds of persons whoattended his special demonstration and later viewed his exhibit in the Rosicrucian gallery.Such functions as these are part of the cultural activities which attract thousands of personsannuallv to Rosicrucian Park.

(AMORC Photo)



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SELF MASTERY AND FATEWITH THE CYCLES OF LIFE

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Member of“FUDOSI”

(FederationOrclres et

SocietesInitiatiuues)

Universelle des

T H E P U R P O S E OK

T H E ROSICR UCI AN ORDERTtie Rosicrucian Order, existing in all civilized lands, is a nonsectarian

fraternal body of men and women devoted to the investigation, study, andpractical application of natural and spiritual laws. The purpose of the or-ganization is to enable all to live in harmony with the creative, constructiveCosmic forces for the attainment of health, happiness, and peace. The Order

is internationally known as “AMORC (an abbreviation), and the AMORCIn America anil all other lands constitutes the' only form of Rosicrucianactivities united in one body for a representation in tlie international fed-eration. The AMORC does not sell its teach ings. It gives them freely toaftili fted members togethe r with many other benefits. Fo r complete infor-mation about the benefits and advantages of Rosicrucian association writea letter to the address below, and ask for the free book The Mastery of Life. Address S crib e S. P. C.. in care of

AMORC TEMl'LE Rosicrncian Park, San -lose, California, IT. Si. A.

(Cable Address : “A.MORCO”)

Supreme Executive for the Jurisdiction of North, Central, and South America, Australasia, and AfricaRalph M. Lewi s, F. H. — Imper ator

D I R E C T O R Y PRINCIPAL AMERICAN BRANCHES OF THE A. M. O. It. C.

The following are the principal chartered Rosicrucian Lodges and Chapters in theterrito ries and possessions. The names and addresses of other American Brancheswritten request.

CALIFORNIA Long Beach:*Abdiel Lodge, 2455 At lantic Ave. Norval W.Ward. Master. 438 East 15th St.

Los Angeles:*Hermes Lodge. 148 N. Gramercy Place, Tel.GLa dsto ne 1230. A lbert Moore. Master. 4212 Cos-tello Ave., Sherman Oaks.

Oakland :*Oakland Lodge. Office and Library—610 16th St..Tel . HTgate 15996. Selma Cara sh. Maste r, 1105Grand Ave., Piedmont.

Pasadena:

Akhnaton Chapter, Attadena Masonic Temple.Kloise C. Anderson, Master, Te l . Cleveland 74353.

Sacramento:Clement B. LeBrun Chapter, 2330 " L " St. JosephN. Kovel I. Master. 2661 Castr o Way.

San Diego:San Diego Chapter. House of Hospitality. BalboaPar k. Nelia L. Conrad. Master, 2535 Jeffe rson St.

San Francisco:*Fra nc is Bacon Lodge. T957 Chestnut St ., Tei.WE st 14778. Vincent Matkovich, Jr. . Master,167 Ethel Ave., Mill Valley.

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

DISTRICT OF COM MI5IA Washington:Thomas Jefferson Chapter. 1322 Vermont Ave.Embert A. Le Lacheur. Master, 3408 LivingstonSt., N. W.

Geo . Washington Carver Chattier. T. O. O. F. Hull, 9th & "T " Sts. Hubert 10. Potter. Master. 1324“R" St.. N. W.

FLORIDA M ia m i:Miami Chapter. Biscayne Temple, 120 N. W. 15thAve. Mrs. It. E. Thor nton . Master, Box 724.South Miami.

ILLINOISChicago :*Nefertiti Lodge, 2539 N. Kedzie Ave., Tel. Ever-glade 48627. Jam es F. Blackbu rn, Master , 1000Foster St., Evanston.

INDIANAIndianapolis:Indianapolis Chapter, 311 Ober Bldg., 38 N.

Pennsylvania St . R ut h M . B o y 11. M ust er . 22Ui Madison Ave.

South Bend:South Bend Chapter. 203 S. William s St. HaroldII. Hosford, Master, Granger. Ind.

United States, itswill be given upon

MARYLANDBaltimore:*

Jo hn O'D onn ell Lodge, How ard & Redwood Sts.Mrs. Frank P. Mayer. Master, Tel. Catonsville9192.

MASSACIII SKTTSBoston :*

Jo ha nn es Kelpius Lodge, 284 Marlbo ro St . II . R. John so n, Master. 42 Newhall St ., Lynn . Mass.

MI t ' l l l(i ANDetroit :*Th ebes Lodge, 616 Hancock Ave., W. Andrew .1.Heck, Master, 6680 Pelham Road, Dearborn.

Lansing:Leonardo da Vinci Chapter, 603 S. Washington.R. E. Van Hoosear, Master, 818 N. JenisOn.

MINNESOTAMin neap olis :Essene Chapter, Spanish Room, Radisson Hotel.45 S. 7th St. Mrs. Robert Stee nbe rg, Master,428 Penn Ave., S.

MISSOURIKansas City :Kan sas City Chapter. 1 W. Litnvood. Fre d De ni-son. Master. 3428 Virginia St.St. Louis:*Thutmose Lodge, George Washington Hotel. 600 N. Kingshighway Blvd. Frank Arand, Jr., Master.7817 Weaver. Maplewood. Mo.

NEW JERSEYNewark:H. Spence r Lewis Chapter. 1435 Broad St.Charles C. Weiss, Master. 535 Pennington St..Elizabeth. N. J.

NEW YORKKntfulo:Ra ma Chap ter. 225 Delaw are Ave., Rm. 9. Dr.Marie Zittel, Master, 96 Buffalo St., Hamburg.

New York Citv :*New York City Lodge. 250 W. 57th St. Wa lter F.Sehid lo. Master, 7826 90th Ave., Wood haven.N. Y.

Booker T. Washington Chapter, 69 W. 125th St.Clifford D. Pan ton. Master, 205 W. 140th St.

Rochester:Roc heste r Chapter. Hotel Seneca. MatildaSchweizer, Master, 426 E. Main St.

OHIOCincinnati:Cincinnati Chapter, 201 Hasten Btdg.. 8th & MainSts. Lillia n Kuec k, Master, 6110 Gladys Ave.

Columhus:Helios Chapter, 697 S. High St. W alter J. Kohberger. Master. Galena. O.

(Directory Continued on Next Page)





t h e R o s ic r u c ia n D i g e s tROSICRUCIAN PARK SAN JOSE, CALIFORNIA

IS MAN

SUBJECT TO

Solar i Let the Rosicrucians reveal the scien-

tific nature of this cosmic, magnetic

effect upon the re al you.

DOES light exert a strange influence on

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cosmic disturbances? Sunspots alter

your radio recep tion — do they also pro -

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vous system? You are being continuallybombarded by invisible radiations

from space. Learn about these mysteri-

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your thoughts and moods.

Your personality is the sum total of

the relationship of your mindbody—

plus the magnetic effect of sunspots.

ree m a n u s c r i p t ACCEPT THIS

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a d d r e s s b e l o w , $ 1 . 7 5 , a n d

v ou w i l l r e c e i v e a s i x m o n t h s ' / j S g j S g j

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The following are but a few ol the many books ol the RosicrucianLibrary, which are fascinating and instructive to every reader For acomplete list and description ol all of the books, write for FREECATALOG . Send orders and request to add ress below

ROSICRUCIAN PRINCIPLES FOR HOME AND BUSINESSBy H. Spencer Lewis, Ph.D.

T hi s v o l um e c o nt a i ns s uc h p r i nc i p l e s o f p r a c t i c a l Ro s i c r uc i a n t e a c h i n g a s a r ea p p l i c a b l e t o t he s o l u t i o n o i e v e r v d a y p r o b l e m s o l l i f e i n b us i ne s s a nd i n t hea f f a i r s o f t he ho m e H und r e d s o i p r a c t i c a l p o i n t s Pr i c e , p o s t p a i d $ 2 .4 0

"UNTO THEE I GRANT . . By Sri. Ram athe rioA s t r a ng e b o o k p r e p a r e d f r o m a s e c r e t m a nus c r i p t w r i t t e n t w o t ho us a nd y e a r sag o and hidden in a monas tery in Tibet I t is t i l led with the most subl imet e a c h i n g s o f a nc i e nt M a s t e r s ol t he F a t E a s t , w hi c h w e r e t r a ns l a t e d b y s p e c i a lp e r m i s s i o n o f t he G r a nd L a m a a nd D i s c i p l e s o f t he S a c r e d C o l l e g e i n t heGra nd Tem ple in Tibet Fi f teenth edit ion, wel l p r inted with a t t rac t ive st if fcover , $1 60 per copy, postpaid .

A THOUSAND YEARS OF YESTERDAYSBy H. Spencer Lewis, Ph.D.

A b e a ut i f u l s t o ry ol r e i nc a r na t i o n a nd m y s t i c l e s s o ns T hi s unus ua l b o o k ha sb e e n t r a ns l a t e d a nd s o l d i n m a nv l a ng u a g e s I t i s un i v e r s a l l y e nd o r s e d We l l pr inted, bou nd in c loth Prep aid , a t only $1 35 per copy

MANSIONS OF THE SOUL, The Cosmic ConceptionBy H. Spencer Lewis, Ph.D.

Re i nc a r na t i o n , t he w o i l d ' s m os t d i s p ut e d d o c t r i ne c o m p l e t e l y a nd s c i e nt i f i c a l l ye xp l a i ne d S ub s t a nt i a t e d b y a uo t a t i o ns f ro m e m i ne nt a ut ho r i t i e s a nd f ro mB i b l i c a l a nd v a r io us o the r S a c r e d w o r k s T hi s v ol um e p l a c e s t he d o c t r i ne o fre in carn at ion high abov= mere spe cul at io n I l lustra ted boun i in c loth. 334p a g e s Pr i c e , $ 2 .65 , p o s t a g e p r e p a i d .

MYSTICS AT PRAYERBy Many Cihlar. Austrian philosopher and mystic.

T he f i rs t c o m p l e t e c o m p i l a t i o n o i t he f a m o us p r a y e r s o f t he r e no w ne d m y s t i c sa nd a d e p t s of a l l a g e s T hi s b o o k a l s o e xp l a i ns , i n s i m p l e l a ng u a g e , t her e a s o n f o r p r a y e r , ho w to p r a y a nd t he C o s m i c l a w s i nv o l v e d. We l l b o u ndi n c l o t h , p r i n t e d o n a r t p a p e r i n tw o c o l o r s w i t h d e c k l e e d g e d a nd t i n t edp a g e s . Po s t p a i d a t $1 4 5 p e r c o p y .

THE SECRET DOCTRINES OF JESUS By H. Sp en cer Lewis. Ph.D.T he s e c r e t t e a c h i ng s o f t he M a s t e r J e s us , f o r m a ny a g e s p r i v a t e l y p r e s e r v e di n unk no w n a r c h i v e s , a r e he r e i n b r o ug ht to l i g ht Wha t a r e t he s e t e a c h i n g sa nd w hy h a d m a n d e l e t e d t he m f r om t he c o ni e x t o i t he B i b l e ? T he a ns w e r

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Rosicrucian Digest, June 1950