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R O S I C R U C I A N

MAY, 1950 - 30c per copy

DIGEST

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 £ ytuclent ̂ applies 

handmade  

L I N E N T H R O U G H O U T

$1.85 each

Postage Prepaid

STUDENT’S MEMBERSHIP APRON

\ m o n o   the early Rosierucians and Kssenes. SKR\ r<T-.

was symbolized by the wearing of an apron. Sym

bolic preparation and order in solemn Rosierueia 1 1   ritual

still persists. You can show your willingness to “work in

the vineyard” of the Order, pursuing its principles and

praetiee, by the use of lliis apron as designated in your

ceremonies.

These aprons have the form of the esoteric symbol of

the triangle—-point downward. They are handmade,

faced with a band of red grosgrain ribbon and trimmed

with a gold-colored cross having the traditional red rose

in the center. These aprons are for Home Sanctum use.

 Add an additional mystical atmosphere  to your convo

cations. Postage prepaid, $1.85 each.

ROSICRUCIAN SUPPLY BUREAU

SAN JOSE, CALIFORNIA, U .S.A .

THE INST ITU TIO N B E HIND THIS ANNOUNC E ME NT

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I M P E R T U R B A B L E

riu* conflicts between political ideologies which rage in bis country trouble but little thisShanghai sage. They art* merely the proverbial tempests in the teapot. He looks across thecenturies-old history of his people and knows that their needs have never been greatly affectedby foreign political tides which have ebbed and flowed over his land. The greatest struggleof his fellow countrymen is with famine! As for ideals and philosophies, within his owntraditions may be found the equal of any that the human mind has conceived.

(Photo by AMOUC Camera Expedition)

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LIFE IS WHAT YOU MAKE IT . . .

'C ' V ER Y O N E has a final aim— something he wants to accomplish. Failure to achieve it is 

usually due to the method used— or l a c k o f o t i c .

How much nearer the realization of your ideals are you t oday   than five years ago? A re you sure you have put forth your best efforts? W orkin g  long hours and foregoing pleasures is not suf

ficient to assure success. W ha t are you psycho

logically and emotionally best fitted for? Re

member, what you like to do is no test of your  

capabilities.Th ere are two ways to live. One is to exist, 

accepting events as they arise; the other is to   p la n   a future— and put yourself, all of yourself into it. No intel l igent p lan o f l iv ing   can exclude the Unman factors,   the qualities and powers of self— imaginat ion , intui t ion , n i l l poner, concen-

tration,   and memoriz ing.   If you seek to master  life by attention only to the world outside   of  yourself, you are doomed to further disappointments.

You are t h e beg inn ing   of every enterprise that concerns you. But what do you know of your

self? No mec hanic, draftsm an, or businessman starts a campaign or a venture without a thor

ough understanding of his tools and instruments. Y ou   are your greatest instrument— don’t dissipate your capabilities. Learn to apply them intelli

gently and enjoy gratifying results.

This Book Will Amaze You

Throughout the world, the Rosicrucians, an age-oldfraternity of learning, have been known as career cre-ators.  Thousands of men and women, by means of themasterful Rosicrucian teachings, have established careers

that brought them great personal satisfaction. The Rosicrucians point out how to use what you already possessas a human heritage— the powers of mind. Use thecoupon below to receive a  fr ee   Sealed Book. It willbegin to tell you more about yourself— and what theRosicrucians can do for you.

Scribe S. P. C.The Rosicrucians (AMORC)San Jose, California

Please send me the free, sealed book. I am interested in knowing how I may obtain the masterfulRosicrucian teachings.

Name .....................................................................................

 Addre ss..................................................................................

THE ROSICRUCIANS, AMORC-San Jose, California, U.S.A.

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

T HE O F F I C I A L I N T E RN A T I ON A L R O S I C R U C I A N M A G A -

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

XXV III M AY , 1950

Imperturbable (Frontispiece)

Thought of the Month: The Lost Indus People

From Inside China 

Living in the Clouds

Sanctum Musings: Exhortation— Part One.

As Science Sees It 

Is Sleep Learning Possible?

Goethe and Faust 

Symbolism of the Point 

The Reader's Notebook 

Temple Echoes 

Memorial Shrine

From Organic Gardening to Better Health  Cathedral Contacts: Emotional Direction

The Lost Culture (Illustration)

Subscription to the Rosicrucian Digest, Three Dollars per year. Single

copies thirty cents.

Entered as Second Class Matte r at the Post Office at San Jose, C ali-

fornia, under Sec tion I 103 of the U. S. Postal A ct of O ct . 3, 1917.

Changes of address must reach us by the tenth of the month precedinq

date of issue.

Statements made in this publication are not the official expression of

the organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of 

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

EDITOR: Frances VejtasaCop yright, 1950, by the Supreme Grand Lodg e of AMOR C. All rights reserved.

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T H E

THOUGHT OF THE MONTHTHE LOST INDUS PEOPLE

.....<■«£

By THE IMPERATOR

rhis is the thirteenth (>1 a series of articles by the Imperator about his observationson a journey which took him and his; party around tho world and into remote mysticallands. E d i t o r

t   l a s t , after eighteenhours of hot and dirtytraveling, we completedthe three hundred miles.We were now at Dokri.This consisted of a wooden shed, the friendly one-man station staff and asmall waiting room.

About a mile away we could see the

monotonous mud-brick dwellings of thelit Ile village of Dokri. Eight miles fromhere was Mohenjo-Daro, ruins of theoldest civilization in what had beenIndia. After some negotiation, we engaged a Lotiga for the last eight miles.The tonga is a two-wheeled, horse-drawn cart. Actually it has but oneseal which, by crowding, accommodatesbut three persons—this includes thedriver. In the rear of the cart thereis an extension of its floor and thatprovides space for but one more person to sit. with his feet dragging alongin the thic k dust of the unpaved road.

Only one tonga was available forthe journey. There were three of uswith our considerable heavy cameraequipment, including batteries, motorcases, and the like. We were dressedfor the occasion with rough boots andclothing similar to that we had wornin the Himalaya area. Our personal

Rosicrucian   was negligible. However, whenthe equipment was loaded on the backof the tonga with the addition of theone person, it tilted in that direction

so greatly that it seemed as though the

The

Digest 

M ay 

1950

small thin horse would be lifted by theshafts into the air. It was with considerable difficulty that we adjusted thewe ight so that it would be distributedequally over the wheels in the centerof the tonga. During our travels, thisweight shifted back and forth creatinga seesaw motion.

For nearly two hours, we rode in aswirl of hot choking dust which coated

our clothing. We insisted lhal the driver give Ihe heavily burdened animalfrequent rests. This attitude of compassion seemed both to puzzle andamuse him. At times we were completely walled in on each side by thenetwork of dust-laden foliage of the jungle. The jungle was watered herebv the overflow of the Indus River. Inthis tangle of vegetation were wildboar, crocodiles, numerous poisonousreptiles and insects, fl seemed an appropriate introduction to what wesought just ahead.

A sudden turn in the road and thereit lay before us—-Mohenjo-Daro! Theremains of a great cosmopolitan city offive thousand years ago! Little wasknown of it until the excavation in 1927under the direction of Sir John Marshall. As we looked upon the site, whitewith sand and dust, more than a milefrom the river which had changed itscourse with the centuries, il was difficult to believe that, in a remote period,this ghost city was said to have existedin the “Garden of the Sind.” From the

extent of the great city, it must have

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had a teeming population. Thus foodat the time must have been producedon a large scale. The Indus River,through a network of vanished canals,must have provided a method of

irrigation.The remains of Mohenjo-Daro maybe divided into two general classes. Thefirst is the stupa area and the secondis known as the DK area. The stupais a large mound situated on a hillockin the center of the city. It is reallya round towerlike structure erected ata much later period by the Buddhists,upon the site of what had been perhapsa citadel of these ancient Indus people.At the bottom of the stupa has beenfound the original mud-brick platform,oblong in shape. It is speculated as

to whether this was the site of the palace or some other prominent publicbuilding of this well planned and organized city.

The DK area consists of the townhouses, shops, and streets. Most imposing is the Great Bath. This is a quadrangle, having remains of verandahs oneither side. About the quadrangle aregalleries in which were ancillary rooms,perhaps dressing chambers or ones usedfor ceremonials. There are also theremains of a fenestrated wrall. From its

windows once peered the people of thislost civilization down upon the largepool which occupied the quadrangleand is still in an excellent state ofpreservation.

On two sides of the pool are steps, itsfull width, which lead down to it. Wasthis pool used for ritualistic ceremoniesor merely as a public bath? It is suggested that it might have been for hydropathic purposes, a now unknowncurative method by water.

i n t e l l i g en c e i n R u i n s  

Our imagination was stimulated aswe walked along the straight, well-paved and excellently planned streetsof this mystery city. It was thrillingto realize that these streets were thesame ones that the Indus people trod2300 years before Christ! They were athriving industrious people. As onehome would deteriorate, it would betom down to its foundations and another would be erected upon it. Wewalked into the brick homes which, ifroofs were restored, would be far more

habitable than the hovels seen in manyof the villages of poverty-stricken Asiatoday. Unlike most ancient cities ofAsia, the homes of Mohenjo-Daro wereas well constructed as were those struc

tures which are thought to have beenthe public buildings. The sizes of thehomes, which varied considerably, wereindicative of the personal wealth of theoccupants. The fact that modest andelaborate homes were situated togetherindicated a democratic spirit.

The streets follow a geometrical arrangement which shows definite planning and a high degree of civilization.Most remarkable is the excellent drainage system, perhaps one of the finest ofthe ancient world known to man. Eachhouse had its drainage system, consisting of mud-tile “pipe” which led to thestreet. In the street is a sewerage system which carried the refuse out of thecity. Circular brick-wells tower highabove some of the homes. At first theseare rather puzzling to the observer.Why were they constructed so muchhigher than the homes? Was it not inconvenient to climb to the top of themto draw water from their depth ofabout twenty-five feet? The reason forthis height is that each time a homewas dismantled in the thousand years

that this civilization existed, the groundlevel about it, the result of the debris,would rise higher. This would necessitate an extension to the height of thewell to keep it open above the surface.Now that the debris has been cleanedaway, the wells reveal their total heightand extend considerably above the levels of the remaining walls of the homes.The water in these wells is, after nearly 5,000 years, still clear,  wholesomeand refreshing, fed by deep springs. Thefew natives who travel into these ruins,feared by many because of superstition,drink the water with no noticeable badeffects.

This ancient Indus people left sometelltale evidence of their mode of life,though it is regrettable that there is nolanguage which we can comprehend.Specimens of wheat and barley havebeen found. How they cultivated theirfields is not known. Circular grindstones were unknown, so perhaps themore primitive method of the “saddlequern and muller” was used. Theirfood also consisted of beef, mutton.

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The Rosicrucian 

Digest M ay 

1950

pork, and poultry. In the houses havebeen found remnants of bones andshells. These indicate that their farealso included turtles, fish from the local Indus and dried fish from the sea.Undoubtedly they had vegetables,fruits, and milk as well.

Figurines and statuettes, which havebeen found in abundance in bronzeand terra cotta, suggest the dress of thepeople. Two statuettes show a malefigure with a long shawl thrown upover the left shoulder and under theright one, leaving the arm free. Whether a tunic or loin cloth was worn under this is not known. There are terracotta male figures which are nude except for a headdress. There are alsonude female figures. It is thought that

these nude figures were probably ex-Votos or representative of deities, as amother-goddess. The religion of thepeople, however, is well hidden behindthe veil of time.

The jewelry of these Indus peoplewas extensive and varied. It consistedof necklaces, amulets, finger rings formen and women, bangles, bracelets,and nose rings. These were of gold,silver, and ivory, with semipreciousstones. The poorer type were of shell,bone, or terra cotta. There are toyshops

in which dolls were found and also somerepresentations of what appeared to beboats and carts. There are numeroustoy replicas of domesticated animals.There is no evidence, however, thatthese people had any knowledge ofglass.

This site, one of the richest sourcesof archaeological treasure in the world,is as yet  hardly scratched. With a  fewprobings in the sand which had driftedagainst one of the inner walls of ahome, we were able to uncover many

artifacts.  We picked up bits of ceramic bangles, pieces of terra cotta rings, andbeads of necklaces. In the summer suchprobings are dangerous. The place isinfested with cobras.

We sat in the shade of one of theancient buildings to rest from our exertion. We had climbed, with our bearers who aided us with the equipment, tothe top of various structures, so as tobetter film this lost city. In our mind’seye we could visualize these peoplemoving in throngs through these streets,

some carrying terra cotta jugs filledwith water from the wells, others being laden with fish, flour and vegetables, purchased at the market; stillothers, in a lighter vein, as upon afrolic, would be singing as they wentin the direction of the Great Bathperhaps to bathe in the cool water atthe close of another fiercely hot day.

A r r e s t e d i m a g i n a t i o n  

Whence came these people? Whydid they establish a great civilizationin the midst of a crude primitive people? What caused the sudden collapseof the culture? Only theories have beenadvanced, some having reasonable support. Historically, nothing is known ofthe beginnings of these people. It isbelieved that they were of a Mesopotamian origin, perhaps of ancientSumer. They long preceded the Aryanswho were the predecessors of the Hindus. One conception advanced is thatthey were migratory communities thatsettled in southern Baluchistan andthen finally came southward to thepresent site. However, they may havebeen a branch of the Sumerians who,for some reason or other, traveled byboat down the coast of the Persian Gulfand thence along the coast of the Ara

bian Sea. If we study a map of the siteof Sumer, the first great river onewould confront, after leaving the Persian Gulf and traveling southwardalong the coast, would be the Indus.Traveling up the Indus would bringthe people to the site of Mohenjo-Daro.But why did they establish themselvesthere?

The only difficulty in supporting this latter conception as to the origin ofthese Indus people is that the Sumeriancuneiform language has been deci

phered, whereas these people, we repeat, have left no comprehensiblelanguage. Some of their seals, however,contain intaglio designs of an apparently heroic male deity shown in conflict with a lion. This shows a greatsimilarity to the Babylonian mythological king and hero, Gilgamesh,found inscribed with cuneiform notations on mud-bricks in the library ofAssurbanipal.

Another mysterious factor is that,though the city dates back, so far as

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archaeologists can determine, to 5,000years ago, it appears to have no progressive culture. The art, as evidencedby the jewelry, and even the architecture is of the same type from the earli

est period of Mohenjo-Daro to the timeof the collapse, covering a period ofapproximately 1,000 years. These Indus settlers were not a primitive peoplewho slowly, as with other civilizations,evolved their culture. They began ona very high plane.  For some unknownreason this culture seemed to crystallize and not transcend itself. The genius displayed by these people at suchan early date should have had momentum to go beyond its first steps.Further, if, after establishing themselves at the present site, the civilization had gradually begun to decline,through degeneration, such would bereflected in their later art and architecture. Actually, the artifacts of the laterperiod have all the excellence of theirearly achievements. These people, by

their location, were isolated from thegreat civilizations of Mesopotamia andPersia. This may account for their notcopying the culture of these other eras.But what arrested and yet preserved

the powers of their intellect andimagination?If these Indus people had been con

quered by invaders of India, as theAryans for example, the city wouldreveal the ravages of armed forces asdo many of the temples of ancientEgypt. The excellent state of preservation of the city would almost suggestan exodus of the people and an abandonment of the great city—but forwhat reason? And where did the teeming thousands go?

As we lay in our bunks in the littlehouse provided by the guardian of thesite, hundreds of miles from the nearest modern city, we realized that wehad experienced another lost chapterin the book of human events.

(To be Continued)

A

^ a m o u ± < ^ A /{cx u

P o l i t i c a l P h i l o s o p h e r  

May 5, 1818. Karl Heinrich Marx,Treves, Prussia. Marx first studied law,then history, finally philosophy, receiving his doctor’s degree in philosophyfrom the University of Jena. Alwaysa radical thinker, thepolitical ideas embodied in his book, Das Kapital,  proved literally world-shaking,and claimed him thefounder of scientificsocialism.

P s y c h o a n a l y s t  

May 6, 1856, Sigmund Freud, Freiberg,Moravia. Wanting todevote himself purelyto scientific research,Freud was influenced instead to becomea clinical neurologist. In 1884 he wasled to a new treatment which he developed. This method, which he characterized as that of “free association,”gave rise to psychoanalysis.

Other May birthdays:

Louis J. R. Agassiz John Jam es Audubon James Matthew Barrie

Albrecht DurerGabriel D. FahrenheitThomas H. HuxleyNiccolo Machiavelli

Florence NightingalePeter Ilich Tchaikovsky

C om p o s e r  

May 7, 1833, Johannes Brahms, Hamburg, Germany. Brahms’ life was devoted to music, and he stands as thelast of a long line of illustrious German composers. Contributing to almost

every department ofmusical composition,he is one of the threeB’s of music and hiswork meets withwarm acceptanceeverywhere.

P o e t  

May 31, 1819, WaltWhitman, Huntington, Long Island, NewYork. To the world,Whitman typifies theuntrammeled vitality

of the New World. His poetry at firstconsidered crude and sprawling has become accepted for its strength and rugged beauty. Each year Wliitman’splace in American literature grows

more secure.

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<̂JTiom. {Jn±id& dfiina

The Rosicrucian 

Digest 

M ay 

1950

The following report by the District Commissioner of the Rosicrucian Order now in

China represents opinions prevailing among top-ranking policy makers in China. Itsuggests the only doors open for international understanding and cooperation with thepeople’s China. This member, long a resident of China and thoroughly familiar withthe Chinese mind, is a competent observer, being an attorney and having large experience with the impact of Western ideas on China.

In a letter to the AMORC Imperator, Ralph M. Lewis, attached to his report, hesays: “Ours is the painful experience at present of seeing Shanghai bombed by Ameri-can-trained Chinese, piloting American-made planes. It seems that as long as thereare some KMT (Kuomintang) refugees in Taiwan, they will bomb us without anysense or military purpose. Sunshine for us means bombing.

“Cathay Hotel which you knew as pleasant and animated is completely dark, cold,and empty. In the city, we have no electricity and no water because of bombing. Howsuch things are possible, and how serious-minded statesmen can speak of democracyand of love for the people while delivering bombers to well-known gangsters is beyondimagination.”

“Our ceremonies and code of laws differ so completely from your own that , even if your envoy were able to acquire the rudiments of our civilization, you could not 

 po ssibly transplant our man ners and customs to yo ur al ien soil. T her efo re , however  adept the envoy might be, nothing would be gained hereby. Th e same holds in the reversed way.—Em peror C tiien Lung to George 111,  1793.”

oin i

Th e   s u c c e s s   of the People’sLiberation Army is nowcomplete. It controls allof China’s mainland.That and the hasty evacuation of many Westerners, mostly Americans,from the Chinese liber

ated territories, have given rise to widespread and conflicting rumors. Most of the “information” represents inspired propaganda of ChiangKai-shek’s elements in retreat in Taiwan or is the product of unqualifiedoutside, rather than on - the - spot,observers.

At the time of writing, seventeenAmerican-made bombers — B-24’s,P-51’s, B-25’s, and P-36’s—piloted byAmerican-trained Chinese are raidingShanghai, indiscriminately destroying

power plants, waterworks and privatehouses, killing thousands of civilians,women and children, without any military justification. Shanghai is withoutelectricity and water, and old Chineseoil lamps are appearing everywhere.More raids are expected from the fewdozens of  KMT killers pretending to bethe Nationalist “Government” of China.

Meanwhile, across the Pacific, Mr.Acheson urges “friendly ties with theChinese people,” stating on February5, in Washington: “We should show

the Chinese people that our desire is,as it ever was, the advancement of theirinterests.”

All the while, China is experiencingan invasion of foreign advisors, thistime of the Russian variety. The Russians will try their best to introduceand demonstrate the “blessings” of

their teachings; the Chinese pupils ontheir part will display all the eagernessat their disposal, hoping for deliveryfrom all evil. Nonetheless, the wholeconception will be appraised individually with characteristic mental reservation. The majority of the Chinesedo not know what is expected and will

 judge only from personal  gains.  If thesacrifice and contribution demandedare outside endurable limits, they willresort to their only weapon, a mightyone, passive resistance.

Mao Tse-tung, of course, knows hispeople. All his measures show that heacts not because of love of any foreigndoctrine, but because his own resourcesare insufficient. Doubtless, a numberof Russian experiences are suitable forChina because they grew out of similardeplorable conditions; but as a ruleChinese misery is not the same as Russian misery. If the Russians, however,overstress their activity, the breakingpoint will soon be reached—but untilthen, experiments will have to beendured.

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The most urgent demand of the moment is to clean house and prevent thereturn of corruption. The crucial factorin this respect is to avoid an expensiveadministration; otherwise, excessive tax

es will burden the individual as muchor more than did the old regime.

D om e s t i c E c o n o m y a n d F o r e i g n T r a d e  

The main task is to secure for thepeople a fairly well-filled bread basket,not too difficult under peaceful conditions. The majority’s standard of lifeis low and within a few seasons thecountry should be self-sufficient in thisrespect. The backbone of China is herrural population. The former treatyports, including Shanghai, and the more

or less foreign-educated Chinese are nocriteria for the needs of the country.This two percent minority of China’stotal population is admittedly noisy,but it is useless as a spiritual leavenfor the country. Minds trained materialistically are in fact a disturbingfactor because they develop nationalvices to perfection.

If worse comes to worst, foreigntrade could be given up since, contraryto common belief, it is not of primaryimportance for China. What is essen

tial, is always a relative matter. Theextent to which import was developedcertainly represented an extravagance.According to statistics, China’s tradebalance has always been a minus quantity except during those good yearswhen it was put on the plus side byChinese overseas remittances. Again,China’s industrial potential is negligiblein comparison to the size of the country, being mainly centered in Shanghaiand a few other foreign treaty ports,including Manchuria. Since most rawmaterials processed must be imported,necessary purchases must still be madeabroad. The chief concern is to keeplabor employed; otherwise most products of factories depending on foreignimports could be dispensed with.

China’s leaders aim to lift the standard of life and the general status oftheir country, but they are not in anundue hurry to accelerate this processby unfavorable concessions. In themeantime, the belt must be tightenedsince the KMT regime wasted China’snational assets abroad in an unprece

dented manner shortly after cessationof hostilities.

While legitimate foreign trade couldnot, during this period, supply Chinawith the desired quantities, foreign-

trained Chinese speculators dabbledrecklessly in the black markets of theglobe. They paid fantastic prices anddrained the nation’s assets disastrously.In addition, the proceeds of exportswere in most cases also left abroad. Thevery moment, however, that foreignproduction picked up and could againsupply China at normal prices, youngChina introduced a measure to protecttheir extravagant purchases. This wasthe quota system which curtailed automatically foreign activity in Chinabelow the possibility of a profit andestablished at the same time an opportunity for mushroom dealers and speculators on a communistic basis of aChinese pattern. Hand in hand with itwent widespread corruption because alltricky manipulations required officialsanctions. Legitimate trade, whetherChinese or foreign, was thus eliminatedwith one stroke. Already under KMTadministration, all sorts of tricky attempts were made to eliminate foreignfirms in China, despite the fact thatforeign help was being pumped in by

the billions.It is evident that in the course of a

general house-cleaning, trade by foreign firms, in the manner practicedunder extraterritorial privileges, will nolonger be possible. Recognition of thenew Chinese regime by the WesternBlock will not have the slightest influence in altering the course of the government’s policy considered appropriatefor the needs of the country. This,however, does not mean that foreigntrade will be eliminated entirely or

that law-abiding foreigners will beforced to close their offices. On the contrary, their presence is very much appreciated because it will save the government the expense of dispatching herown trade missions. Import of foreigngoods in the future, however, will belimited by the funds available and inconformity with the reconstructionprogress. Export transactions throughprivate firms (whether Chinese or foreign) will doubtless dwindle into insignificance or wall be restricted tospecialities.

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The 

Rosicrucian 

Digest M ay 

1950

In consequence of these developments, most foreign import firms willretrench considerably. Their representatives will merely watch governmentsubscriptions and deliver manufacturers’ offers. Price and quality will inmost instances be the deciding factor.All advertising, propaganda, technicaldemonstration and personal approachto the individual consumer will hardlybe possible, but the chances for participation in the government’s orders willbe equal for all.

O t h e r E l e m e n t s i n t h e P i c t u r e  

The present state of affairs in Chinaas far as foreign trade is concerned,however, is only part of the picture.How far the people will or can followtheir own new leaders toward a goalbeyond themselves is perhaps more important. Those leaders were swept intopower by a chain of extraordinary circumstances not of their own makingand mainly as a result of the stupidityof the last regime. This is not enoughto make them spiritual representativesof the Chinese mind. Resort once moreto a foreign remedy, this time Russian,can only be palliative and must endas always in retributory measures. Bethat as it may, although the new sign

board already reads “Communism,”Mao Tse-tung’s original ideas were hisown, uninfluenced by Russian doctrines.

It is certainly difficult to predictwhat solution China will find for “Communism.” Even the man at the helmcannot predict the final outcome of anevolutionary course just started on. Sofar, the program represents only wishful thinking in respect to anything beyond the house-cleaning process alreadysuccessfully carried out through its ownefforts. Many imponderables threaten

from the still-concealed future. Theymay endanger everything theoreticallybuilt up if they are not at the sametime organically related to the distinctive and inherited national Chinesequalities.

A reliable indicator of the trend offurther developments can be found onlyby examination of these qualities,which are, after all, merely symptomsof deeper causes. Naturally, an exhaustive research in such a wide fieldis impossible within the framework ofthis report. It is sufficient to record

only the spontaneous daily demonstrations of the Chinese mind, which reflect actuality and are devoid of anytheory. The Chinese are products oftheir physical and human environments and the challenges they had tomeet from them.

To what extent can efficiency and increased production necessary for thecommon good be achieved under creative leadership with the human material at hand? The prerequisites arediscipline and patriotism. Both quali-ties are nonexistent;  therefore, theymust be created since they cannot beborrowed from outside. Here is a fundamental obstacle.

T h e C h i n e se C h a r a c t e r  

For thousands of years, China’s divergent forces have found their equilibrium socially in patriarchal communism inside family limits. Outsidethese limits, no sense of common interests exists. Discipline is exercisedinside the family only and patriotismwas never necessary in the China excluded from the world. Only recently,a sort of patriotism has made itself apparent as a demonstration against everything foreign; but patriotism, in thesense of love of country as a stimulant

to sacrifice does not exist. Outside thebounds of the family, the Chinese isthe sturdiest individualist imaginable.

The hardest worker from dawn todark for himself and his family, theChinese is most restrained in the serviceof others. Until recently with the creation of a few industrial plants, theChinese proletariate did not exist. Evenso, workmen in these plants are stillconnected with the farmland of thefamily or clan. From his services inevery Chinese enterprise, he expects

the widest participation in profits; andfrom foreign concerns, he expects remuneration above normal. His mottois: Maximum wage—minimum effort.Paid for piecework, he is fast but superficial; paid wages, he slows downproduction. The foreigner knows thata well-nourished cow will give moremilk, but the Chinese does not trust thecow to refund him his initial expenses.He suffers suppression by the powerful;and only envies those at the top, hoping for the turn of luck to sweep himinto a similar position. His horizon

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is the rice bowl. Everything in him isegocentric. These are not newly adopted qualities; they are deep-rooted in hisindividualistic conception, born of practical experience and inherited disap

pointments. If teamwork is required,only negative assets can be counted on.

This incomplete account of averageChinese qualities will be sufficient toexplain whv China never went beyondhandicraft industrially nor beyond themoney shop in the field of capitalism.Big industry and capitalism came intobeing under the protection of extraterritorial rights. In China proper, money exceeding normal limits could onlybe accumulated by might. The “guardian of order,” military or civilian, couldtemporarily (as long as his office lasted)enrich himself; but after his loss ofpower, he automatically reverted to theranks of the exploitable. Because ofestablished conditions, it was impossible for him to invest his gains inproductive enterprises on a large scalebecause he could not find collaboratorsenough beyond the family. Even landinvestment could not be exploited oncapitalistic principles because the landwas leased to small farmers against afixed refund in kind, subject to theproceeds of the actual harvest.

These conditions were after all notso bad, for they permitted a naturalrotation of wealth, keeping it insidegeographical boundaries; but this rotation was disconnected as soon as for

eign concessions provided a haven for  legitimate and illegitimate gains. Fromthere to safety abroad was only a booking transaction.

It must be evident that such soil willnot and cannot be fertilized artificially—whether by Democracy or Communism. A hundred years of practicaldemonstration by the Western mind,and enormous amounts of moneypumped into China in the form of cultural institutes, failed to bring the desired response. Russian Communism 

will be no more successful.  The Chinese wall never subordinate himself toRussian State Capitalism and its consequences. To expect it, would meansuch a fundamental transmutation ofeverything Chinese that there would benothing Chinese left. One might aseasily expect a water buffalo to becomea horse. The days ahead are indeedgrave ones and it is to be doubtedwhether the majority of the Chineseappreciate the enormity of the taskwhich is theirs.

V  A V 

cz/fnaiznt cz f̂homiaThere is nothing new under the sun! The thirteenth century mystic, Friar

Roger Bacon, discoursing upon several wonderful secret inventions, said:“Over and above these are other marvels of nature, for reports like thunder

and lightning can be caused in the air, more horrible by far than are thosewhich occur normally. For a small quantity of prepared matter—say, about

the size of one’s thumb— can produce a terrific sound and generate vividlightning. This can be done after several manners, by any of which a city oran army may be destroyed. These are strange effects, given knowledge of theirproper use, their material and proportion.”

—From work of Eugenius Philalethes.

DAYLIGHT SAVING TIMEDaylight Saving Time became effective in California on April 30. at 2:00 a. m.AMORC members, in their contacts, will please remember that the Daylight SaAang

Time is one hour later than the Pacific Standard Time.Pacific Standard Time   will be effective again September 24.

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The Rosicrucian 

Digest 

M ay 

1950

L i v i ng i n t he Cl ouds 

By  Dn. H. S p e n c e r L e w is , F . R . C .(From Rosicrucian Digest, October, 1934)

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.

h o s e   who cannot comprehend the true aim andpurpose of mystical andspiritual study are proneto state that persons thusinclined are given to “living in the clouds.” It isgenerally meant to be a

derogatory comment, orat least an intimation of fanatical tendencies. It always implies an attitudethat is not universally normal, andmore or less impractical in these modem times.

In truth, the student of spiritualvalues, and the seeker after that formof arcane knowledge which reveals thehigher principles of life, is not one whois given to abstract thinking and impractical living. He may at timesdwell in the clouds in his spiritual

thoughts, and he may very often lifthis consciousness to a higher realm or aplane greatly beyond the materialthings of this life. But such an individual keenly realizes the fact that manis here on earth for some very definitepurpose. He realizes that since his consciousness was projected from a Divinespiritual source to be enclosed in aphysical form on the material world,there is some very definite mission inlife for him and that this mission canbe fulfilled only by meeting its condi

tions and carrying out the worldlyduties and obligations.

The real mystic is not one who baseshis explorations into the spiritual worldupon the false premise of a negation ofworldly conditions and material interests. The mystic is ever a seeker formastership, and this mastership in

cludes a conquering of the worldlyproblems, as well as a masterful comprehension of spiritual truths. He realizes, therefore, that the spiritual unfold-ment and the higher glories of life areto be attained by rising step by stepfrom this earthly plane to the planesthat may lie before him, and that thisattainment must be brought aboutthrough the mastering of the naturalobstacles or limitations surrounding it.

It is only the idle dreamer and theone unfamiliar with the fundamental

truths who believes that he may lifthimself arbitrarily and wilfully out ofand beyond the specific environmenthere on earth in which God and theCosmic principles have placed him.The mystic does not look upon the incidents of his birth as incidents ofchance, but rather of law, order, andsystem. He does not consider that allearthly experiences are secondary, butrather that they are primary. He doesnot attempt to deceive himself with thephilosophy that the ultimate end of life

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is the annihilation of worldly experiences or worldly efforts. Since someDivine Law or principle has ordainedhis earthly incarnation, and since thereis some very definite purpose to be car

ried out by this incarnation, he everseeks to find the why and the wherefore of earthly existence, and the specific work which has been allotted tohim or planned for him as the mediumof his personal evolution.

F r o m E a r t h l y t o t h e S p i r i t u a l  

The true mystic believes that manevolves from the primitive and fundamental activities of earthly existenceto the higher and more perfect conditions of spiritual unfoldment. He recognizes in the trials and tribulations ofearthly life the contest between goodand evil, light and darkness, and thechallenge to his own fortitude. Hebecomes convinced that the law of thesurvival of the fittest is not solely themechanism of earthly life, but a principle of the evolution of the inner selfand the personality. As the ancientphilosophical mystics believed in thesmoothing of the cubic stone and therounding of its edges in order that itmight be a more perfect stone, so the

mystic believes that the grosser elements of his worldly nature and therougher edges of his personality mustbe eliminated in order that the puregold of his consciousness and ego mayrise to the sublime heights which hekeeps in mind as the goal of his existence. But he does not allow his visionto dwell exclusively upon an etherealand intangible portal, nor does he allowall of his thinking and acting to be influenced by any fanatical dream orhope of a Nirvana in which he may

live as a being suspended above and beyond all worldly duties and obligations.A mystic is as keenly interested in

the laws and principles of the atomicand molecular construction of matter ashe is in the spiritual integrity of theDivine source of life. He is just aspractical in his application of nature’s

worldly laws as in the application ofthe spiritual principles. His dreams areequally divided between the physicalaccomplishments here on earth and thespiritual attainments of the future. He

keeps his feet solidly upon the earth,and upon the rock of this material existence, while permitting his consciousness at times to soar into greaterheights of this life beyond. He doesnot anticipate nor hope for any indefinite period in the future when all productiveness at his hands and all creation of his material consciousness willbe brought to an end, and his usefulness in the great scheme of things onearth will be terminated by an ethereal,spiritual existence of no value to God

or man. He anticipates, rather, that hisattainment here will lead him into aspiritual school of more profound unfoldment wherein he will be preparedfor another opportunity to make greater victories and to accomplish even amore extensive campaign of unfoldmentand contribution to man’s development,and that this will be repeated fromtime to time until all men and all beings here on earth will have reachedthat degree of perfection when material existence may no longer benecessary.

But while a mystic hopes for that inevitable result for all beings, he rejoicesin the opportunity of living among men,of being a friend to men, and of working out the great cycles of evolutionwhich God has decreed. Llis ambitionis to serve and to labor in the vineyardrather than to rest at eventide and tofind eternal peace without accomplishments or responsibilities. This is whatconstitutes the true nature of the mystic, and of the seeker of illuminationand wisdom and spiritual light. These

ideals should be those of every Rosicrucian for such is the teaching and purpose of the brotherhood, and such hasbeen the spirit which has animated allof its founders and leaders throughoutthe centuries who have brought power,happiness, contentment, and inner joyto its leaders and followers of all times.

 V A V 

‘I don’t think much of a man who is not wiser today than he was yesterday.”

— A b r a h a m   L i n c o l n .

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EXHORTATION

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

Ponder it well in thy mind, and then act as it seemeth best unto thee .— K r i s h n a

h e n   given our seriousthought, the negative approach to life of the average man and woman isappalling. Few peoplethink for themselves, andsome actually do not

think at all.By all standards ofiterary composition the opening remarks of this article are entirely negative, poorly chosen, and are not likelyto hold the interest of the reader. Asa matter of fact, to carry this negativeaspect one step further, it is extremelyunlikely that many of the thousands ofreaders of this magazine will read thisarticle to its conclusion.

The negative opening remarks areintended to be so, for they parallel thenegative attitude of too many peoplethroughout the world today. With allour vast institutions of learning—universities, high schools, grade schools, aswell as specialized and private educational institutions—this era of education, never before equalled in the world,is not causing enough people to thinkand reason. This assertion is not atirade against our educational system.It is more than that. To each individual it is a personal matter, for schoolscannot do for us what we can do forourselves.

Why is it that more people are notstirred to establish worth-while objectives and ideals for themselves? Why isit that relationships between people asa whole are strained? Why is it thatthere is so much turmoil, anguish, envy,and selfishness? We all know of the

inspiring articles which appear currently in daily newspapers and in weeklyand monthly magazines. Why do notthese inspiring articles stir the individual to contemplate the serious andworth-while aspects of life, to establisha better way of living, to institute better relationship with others, to improvehimself, and to manifest at least a certain amount of spirituality? There ishardly a family in this country thatdoes not buy or subscribe to at leastsix magazines a month. Most of thesemagazines contain worth-while articles.

Thousands of people are subscribers tobook-of-the-month clubs. Many of thesebooks are worthy of one’s consideration. The number of good books purchased from bookstores annually isstaggering.

Books and magazine articles of highcaliber offer constructive thought-provoking suggestions which, if followed,would lead the reader into a richer,fuller life, a life holding more happiness, a life giving a greater amountof self-satisfaction. That the articles do

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not impress the reader, do not inspire,are not remembered, is evident. Psychologists and authorities in our educational institutions have pointed outthat with the average reader, very little

of what is read is impressed on theconsciousness and retained in the memory. Books and magazines are readavidly, and yet thirty minutes afterthe book or magazine is laid down bythe reader, the chancesare that he can tellyou but very littleabout what he hasread. Why, then, goto the expense of purchasing reading material? Is it merely ameans of passing thetime? Granting thatcertain material entertains and amuses us,can we remember thef i n e c o n s t r u c t i v epoints which the author propounded? Thatwhich is not remembered has no valuewhatever.

The negative mental attitude being considered does not apply

solely to material thatis read. Each Sunday,stirring sermons arepreached in all thechurches in the land.During the year, lectures on self-improvement and the developing of the personalityare conducted in virtually every city. Frequently a motion picture conveys asplendid moral lesson. The effect upon

the consciousness of what is heard andseen is little more impressionable thanthat which is read. A few radio programs carry splendid moral lessons;and it is believed that the reaction ofthe listeners to these programs is thesame as that of those who read, attendchurches, lectures, and the theater.

There is no lack of constructivematerial which is well worth theconsideration of every man and woman. It is on all sides of us, available at all times, and may be heard,

seen, and read daily. A clue to this

problem is perhaps evidenced by thefact that more people enjoy the entertainment of the theater than thesermons of the church. More comedy and soap-box opera programs are

listened to on the radio than thoseof a constructive enlightening nature.More books and magazines of lightsubject matter are read than those ofa serious nature.

C u l t u r a l S l ow n e s s  

It must be admittedthat time must be provided in everyone’s lifefor pleasantries andenjoyment of one kindor another. Enjoyment

can also be derivedfrom studying serioussubjects, but in theover-all picture theclass of thinking readers is very small. Wedo not believe, as somedo, that the majorityof people turn to amusing programs and lightreading material as anescape from the everpresent trials and tribulations of life. There

is no escape from suchvicissitudes. We feelthat incentive and altruistic desire is lacking in the mentalmake-up of the individual; that there islack of the proper perspective of life as awhole. The absence ofsuch virtues may be

attributed to environment, home conditions, and human association. Amusing

programs and light reading apparentlyapproach the highest mental level thatmost individuals care to reach.

Being gregarious, man chooses tospend a considerable amount of timewith fellow men and women who havethe same likes and dislikes as he. Wliilethis is as it should be, it has the tendency of causing the individual to dolittle thinking for himself or to do littlefor his worth-while endeavors. The problem is to channel one’s activities towardconstructive objectives, rouse himselffrom a state of lethargy and mental in-

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

• British researchers have discovered that the twinkling of starsis not due solely to atmosphericeffects as has been long supposed, but is caused principallyby a fluctuating muscular andnerve action within the eye itselfwhen stimulated by point sourcesof light of intermediate brilliance.

• An " ion ic wind tun nel" hasbeen developed which producesan air flow up to 10 times fasterthan the speed of sound. Thisis accomplished by utilizing the

whirling motion of ionic particles in an electric arc generated between a copper cylindersurrounded by a copper ring andacted upon by a transverse magnetic field.

• Scientists at the Oak Ridge National Laboratory have reportedexperiments indicating that theneutron is not the fundamentalparticle of nature presumed previously. It has been found todecay radioactively, after 10 to30 minutes of freedom, into anelectron and a proton.

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The 

Rosicrucian Digest 

M ay 

1950

activity, direct the activities of his mindto the truly important things of life,and to create the need and the desirefor them.

This self-felt need and desire must

be created personally and individually.Obviously good books, written articles,and lectures cannot do it for us. Ifthey could, long before this there wouldhave been a raising of the culturalstructural level of humanity. Therewould be few wars and far less selfishness, avarice, envy, greed, and othernegative forces at work. It must beadmitted that these forces are personally directed: they are radiated fromthose persons whose minds are imbuedwith negative conditions; they are ra

diated to the extent that those whocome in contact with these people sensethe negative mental attitude, and alltoo frequently assume it themselves.

Mora l F i b e r V n t o u e h e d  

In our colleges of learning we aretaught how to read and how to differentiate important worth-while reading material from that which offers little ornothing. All of us have been subjectedto such training but, unfortunately, theconsciousness of the mind has not been

deeply impressed, at least not to theextent where the individual accepts theconstructive suggestions of what he hasread and permits them to become amotivating part of his life and being.The consciousness  has been reached,but the conscience has not. The moralfiber in the depths of the individualwhich makes him a personality has notbeen touched.

The problem is not insurmountable,which is indicated by the fact that certain levels of human nature today are

higher than perhaps they ever havebeen in the past. We refer to suchvirtues as honesty, integrity, and theaccepted ethics of society. These virtues are a part of the thinking and doing of virtually every man and woman.Some may say, “Well, isn’t thatenough?” No, it is not; it is good, but itis a static condition, a condition whichcan very easily weaken and deteriorateinto once-practiced customs in humanhistory which would be well for us toforget.

Almost every reader who has readthus far in this article will affirm thatamong all peoples, among all men andwomen, more tolerance, understanding,patience, and consideration should beexercised. While these virtues arepreached from every pulpit, they arenot necessarily a part of the doctrineof any particular religion. They arecommon-sense virtues, and can verywell become a part of one’s philosophyof life— a philosophy which has to dowith the way one lives his life andconducts himself in his association withothers.

Now realizing the need to practicethese virtues and others, we come backto the original question of: Why are

not the heart and the mind stirred intoaction by the words heard and readby millions of men and women eachweek—words from speakers, authors,and institutions which have our utmostrespect? Is this not a disturbing problem? Perhaps the individual feels, Whyshould he change his way of life? WTiyshould he bring about a change in histhinking and doing when possibly hemight be alone in making such achange? Such an argument has as itspremise a wrong point of view. The individual has considered solely himself;he has not exhibited sufficient faith inhis fellow man to realize that hisneighbor may be a shining example ofliving the virtues of patience, consideration, and understanding. Every oneof us moves in a sphere composed ofour associates. What they say and dohas an effect upon us, and by the sametoken we in turn can have an effectupon them.

T r u t h J Un er u n h ed  

Now, while we have painted a not-too-beautiful picture, we do not meanto construe that all is dark and hopeless. Fortunately, we have those, thoughperhaps few in number, who do seriousthinking, who have created wonderfulideals toward which all can aspire, whoare entirely unselfish in their regardfor their fellow man, and who upholdthe truths which are to man’s advantage to know. There have always beensuch standard-bearers of philosophicaland spiritual truths. We have every

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reason to believe that there always willbe those who may well set an examplefor others to follow.

 Just as there are negative and positive aspects of one’s mental attitude,

although little has been said about thepositive, just so negative conditions areever present, tending to offset positivetruths which are advanced. This reveals the opposition to philosophicaltruths proposed to better the standardsof mankind. Paradoxically, the opposition is executed by the very ones whoare now enjoying privileges broughtabout through long - ago - propoundedtruths. This gives rise to hope, for itleads us  to believe that truths once crushed into the earth will eventually

rise again to serve mankind, regardlessof opposition. There must always bethose to advance and teach philosophical and spiritual truths, even thoughthey be stoned and ostracized. Truthshave been and always will be propounded by intelligent personalities andinstitutions of the highest caliber.

These are troubled times; strife andturmoil are general throughout theworld. Individually we must not contribute to this negative condition. Ouracts and words must be carefullyweighed so that they bring understand

ing and inspiration. They must not be

misconstrued. It must be acknowledgedthat mankind has made great stridessince the days when primitive and ignorant beings were sheltered by thewilderness. It must also be acknowl

edged that not enough of the earth’sinhabitants realize to what extent theirprimitive and untrained natures are incapacitating them from taking full advantage of their divine heritage andbecoming desirable participants in theworld of mankind. The truth of thisstatement is certainly reflected in theheterogeneous conditions of business,social, and political relations throughout the world today.

World leaders are thinkers, but everyindividual should be a thinker. He

should help to create conditions of unending opportunities, where life is purposeful and not a series of meaninglessevents. Individually, without the ability to think properly, man is the victim of circumstances, ignorance, andpain. Only by each individual’s directing of his activities   toward the real sensible values of life can creative thoughtbe encouraged so that mankind as awhole will assume new strength andcharacter. Through right thinkingevery person may bring to himself enlightenment and happiness.

(To be Continued)

V A V

Perhaps the most unquestionably successful achievement of India’s past twoyears has been the surprisingly smooth process by which 600 or so PrincelyStates have been absorbed into the Indian Union.—From India Today

COSMIC CONSCIOUSNESS

Some sources of information teach facts, but the book described here comes from the

research, experience, and conscientious study by the author, Dr. Richard Maurice Bucke,

who compiled a wealth of information into a huge volume entitled Cosmic Consciousness. 

The clearly presented definitions and essays of other thinkers on related subjects serve

to increase the value of this volume. This book is frequently recommended in the

Rosicrucian monographs and often quoted as a concurrence. For years it was out of

print, but is now available from the Rosicrucian Supply Bureau for the sum of $5.00,

postpaid. It is a volume of great value to students of mysticism and   philosophy.

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The 

Rosicrucian 

Digest 

M ay 

1950

I s Sl eep L earni ng Possi ble? 

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

l e t t e r   recently receivedstates: “I have read several articles about thepossibility of sleep learning. This consists of making a transcription ofthat which you wish tolearn and having it play-

 ____   ed back while you areasleep. The student wears earphonesor has a small speaker placed beneathhis pillow.

“The possibilities of this method havefascinated me greatly and I have the

mechanical facilities for carrying  outthe plan. Now, what I should like toknow is, Have you any information orinstruction you could give me with respect to this procedure? My thoughtis simply this: I should like to make arecord, giving the necessary information to my subconscious mind so that itwill be available to my conscious mindupon mental demand. Should I startout on a monograph recorded or a lesson in Spanish and take a chance onmy subconscious’ paying the necessary

attention?”It would appear that this writer hascome across another of the “popularpsychology” articles that confuse morethan they enlighten. They frequentlytake a basic principle and reduce it toultrasimplicity for popular acceptance.In doing so, the technical importanceand natural value of the principles areoften lost to the reader.

A few years ago, a manufacturer,capitalizing on the popular conceptionof this “sleep learning,” produced a

phonograph designed for instructing thesubjective mind dining sleep. He issued with the phonograph, which wascontrolled by a time clock, several recordings along the vein of Coue’s autosuggestion, namely, “Every day and inevery way, I am getting better andbetter.” The theory of procedure wasto set the time clock for a certain hourduring the night and adjust the volumecontrol. At that hour, while the subjectwas asleep, the voice of the recordingwould softly affirm the various platitudes directly to the subconscious mind.

The instructions were, as usual, incomplete and misleading because of theirlack of thoroughness. As a consequence,the results were so negligible that theproduct was withdrawn from themarket.

All the foregoing must not be construed as meaning that subtle directionor command to the subconscious is aninvalid theory. As a practice, it indeedhas its merits within certain limits andwhen properly applied. We recall areport on the statistical results of such

an experiment tried by a branch of theUnited States Government. It was abranch concerned with the training ofyoung men as radio operators. Theyhad to learn the Morse Code for communication. The various dots anddashes, symbols of the alphabet, hadto be perceived as single group sounds.In rapid transmission, one hasn’t thetime to count the dots and dashes todetermine what letter of the alphabetit represents. He must become so familiar with the whole construction of

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sounds for each letter that, to his consciousness, each letter has really but asingle sound. This is a difficult habitto acquire. Some of the young menwere particularly slow in learning thesignals. Headphones were attached tothe ears of the students and, duringtheir sleep, the code was transmitted tothem as a form of instruction. It wasreported that their learning was notably accelerated.

We all are familiar with the factthat learning requires concentration.This means being particularly attentive to the media of instruction, whether visual or oral. Some students arementally so constituted that auditoryimpressions, spoken words, are more effective for them than printed words.

Of course, the condition is reversed forothers. Nevertheless, if we are to learn,the stimulus must be very definite. If itis casual, the ideas are soon forgotten.For some individuals the natural retention, or memory, is greater, making ofcourse for easier learning.

When a person is ill or weak, orwhere there is little interest in the sub

 ject of the instructions, there is a vacillating will. This results in the inabilityto concentrate or focus attention. Aboy who has his mind on the sand-

lot baseball game in which he is goingto participate after school cannot concentrate on his teacher’s instructions infractions. However, the substitution ofimpressing ideas upon the subconsciousmind requires the formal acceptance ofsuch knowledge upon the part of theindividual. The ideas must not be of akind that would be opposed by the sub ject when he is conscious. Thus, forexample, suggestions of immoralitywould not be accepted by a subject’smind, if that were contrary to his normal moral code.

Further, instruction in subjects whichtranscend the intelligence of the individual would be rejected by his mind;that is, they would not be retained.For example, a technical discourse onthe subject of physics to a sleeping manwho had not the slightest knowledge ofthe terminology, or who lacked the intelligence to comprehend profoundthoughts, would be ineffectual.

M i n d N e e d * C o n d i t i o n i n g  

The subconscious mind must be con-ditioned   to the instructions by previous

objective instruction. In the case of theyoung radio operators, they had beenstruggling with the problem of learningthe code. Because of such concentration, many of the ideas had alreadyreached through to the subconsciousmind. As psychology relates, a certainamount of unconscious work  was beingdone by their subconscious minds. Consequently, there was a ready acceptanceof the idea being transmitted to themwhile asleep.

The advantage of sleep learning is tosurmount certain failures of the objective processes, as the inability to concentrate because of illness or a lack ofmental training. The instruction mustbe a continuation of what has beengiven objectively. Further, it must not

necessitate any reasoning. It must cometo the subconscious mind as a suggestion, as a completed idea. That whichfirmly registers in our memory is notonly what has been perceived clearlybut, as well, that which is self-evidentto us. If the matter is something uponwhich the objective mind must dwelland must reason, it is not passed onwith finality*.

We may have a problem upon whichwe labor for a solution for a considerable time without success. The problem

is eventually carried over into the subconscious mind, which continues working upon it. The solution may, at alater time, be expelled into the objective mind as an intuitive flash.  In suchan instance, the problem in itself wasconcrete and that is why it was transmitted to the subconscious. Various disorganized and poorly understood ideascannot be carried into the subconsciousnor will they be accepted if they arewholly unfamiliar.

The instruction should consist of

simple statements, related to the interests of the individual and his experiences. Since the subconscious mind onlyreasons deductively, no attempt shouldbe made to have it reason from a seriesof particulars or to duplicate what isthe function of the objective mind.

H y p n o t i c S t i g g es t i o n  

In hypnotic sleep, used for psychological experiment, the subject’s will,his objective mind, is supplanted by thatof the operator. The operator’s commands, as it were, seem to be coming

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1950

from the dormant objective consciousness of the subject. In other words, thesubject reacts to them as he would tohis own will, the result of his own decisions. The subject will act only in accordance with his understanding, his

experiences, intelligence, and his preconceived opinions.A subject in a hypnotic sleep cannot

answer a technical question which hehad never learned. A technical answer can be implanted in the subject’smind which when he regains normalconsciousness he may recite to his ownsurprise. However, he will not understand it any more than if he had neverbeen taught it objectively. If one is tobe taught in hypnotic sleep, the explanation must be consistent with the in

dividual’s degree of comprehension, sothat when the conception is brought tothe fore of the normal consciousness, itis readily understood.

F r u i t f u l P o ss i b i l i t i e s  

The A.M.O.R.C., in its affiliated activity known as the Child Cultural In-stitute,  has advocated that mothers intraining young children, and helpingthem to break unwanted habits, speakto them softly when they are asleep.The practice is fully and logically explained and the results have been mostfruitful. However, a careful observanceof the above principles is advocated.The instruction must be  a continuation

of what has been attempted during thewaking state of the child. The ideasmust be positive, completely formulated,requiring no reasoning and, further,must be commensurate with the intelligence and discemibility of the child.

To attempt to learn a whole languageby means of a recording while asleepwould not be consistent with the provedfacts of our mental processes. In thefirst place, it is not simple to reach thesubconscious mind by these means. Itrequires continuous repetition. We mustrealize that our own objective thought,our own decisions, are far more effective stimuli to our subjective mindsthan the words spoken to us by anotherin our sleep. If this were not so, alllearning could be accomplished by hav

ing someone talk to us while we areasleep.If the writer wants to be aided in

learning a language by such a practice,it is first necessary that he study it ob

 jectively. He should listen, whileasleep, not to instructions but to a recording of the language. In this way,the accent will become familiar to thesubconscious mind, regardless of whatthe content of the spoken words may be.In this instance, the subconscious mindhas only the simple duty of becomingaccustomed to the pronunciation. It isnot being required to weigh varied ideaswhich, again I repeat, is the duty andresponsibility of the conscious mind.

V A V

‘You can’t keep a man in the ditch without staying in there with him.”— B o o k e r   T. W a s h i n g t o n

ATTENTION, HIERARCHY MEMBERS

Those who have attained to the Hierarchy and who understand the purpose and

importance of the special Meditation Periods are invited to participate with the

Imperators of America and Europe upon the next such occasion:

 Ju ly 20, 1950, 8:00 p. m., Pacific Daylight-Saving Time.

Kindly mark this date upon your calendar, so that you will be “with us.” Please

report your results to the Imperator, giving degree   and key number.

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J i e t e 9 I / I P > v O fM & a u ,. .  .

That Will Come True

r c

\ ]£

AT THE ROSICRUCIAN CONVENTION

WE PREDIC T experiences you

will treasure for a lifetime ... if

you join I he throng (below) at

this year's Convention. W7e also

predict that you will be thrilled

by the truly international spirit

which will prevail. You will en

 joy association with men and

women from throughout the

world who, regardless of race,

creed, or nationality, are inter

ested in the advancement of the

whole of mankind.

The fountain in Rosicrucian Park,a rendezvous of hundreds of Convention delegates.

We predict that you will find

that the exchange of ideas, the

inspiring discourses, the unique

demonstrations, and personal

class instruction at the Conven

tion will more than repay you

in satisfaction for the effort and

time spent in attending.

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FACTS and FUN FOR EVERY*

(l e& w e   p r e d

tending thexceptionaand shadyinformal c

Art treworld fort the culturpast, inare some o joyable ho

Music .usual travseeing . . all of thesprogram ospiring cer

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A I J P JULY 9- l4thl l C • • R O S I C R U C I A N P A R K , S A N J O S E

The Rosicrucian Research Library where youwill browse through iare books and inspecthistoric documents.

e a t i a n

CT that you will find your at-

Rosicrucian Convention anvacation.  Spacious grounds

nooks invite relaxation andats with other members,sures from throughout the

our inspection . . . a review ofof great civilizations of theRosicrucian Museum. Thesethe ways you will spend en-

rs.. mystical allegories . . . un

motion-pictures . . . sight-dances and entertainment . . .wall round out your five-dayinitiation, ritualism, and in

monies.

7 Ui*UfA l/o u 'W ill  

rW a + tt   *7 ©

• Attend convocations in the beautiful new Supreme Templewith its atmosphere reminiscent of ancient Egypt.

• Visit the Rosicrucian Planetarium and Science Museum.See nature's laws demonstrated and simply explained by

Rosicrucian scientists.

• Interviews with one or more Supreme or Grand Lodgeofficers of AMORC.

• Attend your degree class and enjoy the personal instruction and open forum.

• ‘'Cross the Threshold” in the traditional esoteric Rosicrucian initiations.

• Hear the delegates from foreign countries relate vivid

accounts of Rosicrucian activities of their lands.

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and FUN FORFACTS EVERYO N E . . ,ulT W" 1

R e c n e a t i o s t

<lhin(fA . W ill 

' W a n t   % 5 b a

• Attend convocations ijti the beautiful new Supreme Templewith its atmosphere reminiscent of ancient Egypt.

• Visit the Rosicrucian Planetarium and Science Museum.

See nature’s laws demonstrated and simply explained byRosicrucian scientists.

• Interviews with one or more Supreme or Grand Lodgeofficers of AMORC.

• Attend your degree class and enjoy the personal instruction and open forum.

• “Cross the Threshold” in the traditional esoteric Rosicrucian initiations.

• Hear the delegates from foreign countiies relate vividaccounts of Rosicrucian activities of their lands.

WE PREDICT that you will find your attending the Rosicrucian Convention anexceptional vacation.  Spacious groundsand shady nooks invite relaxation andinformal chats with other members.

Art treasures from throughout theworld foil your inspection . . . a review ofthe cultuVe of great civilizations of thepast, in ^ie Rosicrucian Museum. Theseare some of the ways you will spend en joyable hours.

Music . . . mystical allegories . . . un

usual travel motion-pictures . . . sightseeing . . . dances and entertainment . . .all of these will round out your five-dayprogram of initiation, ritualism, and inspiring ceremonies.

The Rosicrucian Research Library where youwill browse through rare books and inspecthistoric documents.

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 M a iz e I j a u n . P l a n t , JV c u v

The Shekinah. ritualistic focal point of the Supreme Templewhere you will witness age-old Rosicrucian ceremonies.

He re Is How To Make Your Reservations

Begin now to make your plans for attending

this event! First, write to the Rosicrucian Con

vention Secretary, Rosicrucian Park, San Jose,

California, for information about reservations. A complete list of names and addresses of hotels

and motels (auto-courts) will be sent you. This

list will also include rates and other necessary

facts for your convenience. Do not delay . . . 

write today.  If in U. S. A., send postage stamp.

FOR ROSICRUCIANS ONLY

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Goet he and Faust By  T h o m a s H . G e n t le

u r i n g   the past summer, Jo h an n Wolfgang vonGoethe and his Faust were frequently in thevocabulary of magazines,newspapers, and the radio. The literary worldwas commemorating onAugust 28,1949 , the birth

of Goethe; and the public in general,after 200 years, was responding with“Who was this Goethe?” This thenseems an opportune time to sustain theinterest of those who were stimulated

by the anniversary ceremonials.Many literary people of high stand

ing regard Goethe as one of four poetsclassified as the greatest of all time—Shakespeare, Milton, Dante, and Goethe.Of these four, Goethe is perhaps theleast known. A partial reason for thissituation is that some philosophicalbackground is essential to understandGoethe’s works, especially his masterpiece, the Faust  poem, and philosophyis not the favorite pursuit of most ofthe American college students.

At the age of 83, Goethe passedthrough transition. Eight years thereafter, in 1840, Carlyle, the famous writer, commented:

“My chosen hero is Goethe. But suchis the general state of knowledge abouthim that it were worse than useless toattempt speaking about him. Speak asI might, Goethe to the majority of you,would remain problematic and vague,no impression but a false one would berealized. Him we must leave to futuretimes!”

That was 110 years ago. Is it possible that in that interval the study ofCarlyle’s hero has not grown commensurate with the greatness of hiswork? Where then, one may ask, canbe found the greatness of the poet andhis master poem? What is it thatgives immortality to his message tohumanity?

The beginning student of Faust mustagree to a repeated reading of the poem.He must return to it again and again,allowing a considerable interval between each reading. The Faust poemis a distinguished work of art and assuch its profound truth lies deeply embedded in its outer form.

E a r l y i n f l u e n c e *  

Goethe was born in the city of Frankfurt, Germany. His father was a prominent citizen, wealthy for that time,and an attorney-at-law enjoying royalprestige. He was a descendant of a longline of the legal profession. Goethe’smother was a woman of much respect

ability and culture. Young Goethe wasthe second child of his parents and theonly son to survive. Very early heshowed promise of unusual genius inhis ability to compose verses. His father, a stern conservative family man,soon lost sympathy with his son’s literary aspirations. He insisted upon thepursuit of the profession of law, andwith this idea dispatched the youngman to the University of Leipzig. Thestudy of law, however, did not weakenyoung Goethe’s literary inclinations.

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The writings of Goethe are manyand of major significance. However,the preparation and the production ofhis great masterpiece were his chiefconcern from his boyhood to withinseven months of his death.

In 1775 he left his Frankfurt hometo accept the invitation of Grand DukeCharles Augustus of Saxe-Weimar tobecome a member of his court. Exceptfor local journeys and two years inItaly he remained in Weimar the restof his life.

G oo d n c t t s a n d E v i l  

Faust  was based in part upon theancient Faust legends, of which therewere many. It seems certain that inman’s world there have always existedserious conflicts between the forces ofgood and evil. In order to win, theleaders of each force still offer rewardsto recruits. On the side of the good(the Church), recruits are promisedeternal communion with the saints inthe life to come. Mephisto, the cloven-hoofed leader of evil in the world, advises man to eat, drink, and be merry,here and now, that the life to come isa myth cunningly devised to snare theignorant and superstitious and to makethem helpless slaves of a self-seekinginstitution.

When Mephisto learns of Faust’s dissatisfaction with life, he offers him fullenjoyment of the delights of the temporal world if he will promise thereafter to serve forever his Satanic Majesty. But at the moment the saidFaust discovers satisfaction so deep thathe exclaims, “Verbleibe doch, du bist soschoen!” (Tariy, you are so fair!), Mephisto may grab him and thereuponclose the contract. The poem describesthe worldly offerings showing whereineach fails to arouse the tragic wish.

Viewed from a philosophical anglethe famous poem reveals the evolutionof man’s psychological self, accordingto Goethe’s conception of life. The normal individual accepts at first with innocent confidence the teachings andtraditions of the fathers, but soon thereafter, unless inhibited or frustrated bythreats or fears by institutional counselors, his expanding intelligence pressesfor more satisfying explanation of theever-present whence or whither of life.Deprived of light thereon, there is laid

the basis for a most unhappy, damaging, cynical personality, or the woefulspectacle of a fully-developed physicalindividual upholding or controlled byan infantile conception of life. Thenormal mind hungers to know.

Yet in each soul is born the pleasure  Of yearning onward, upward and

away!F a u s t —Scene II.

W h e r e t a T r u t h  ?

From more than a century past,Goethe speaks as if to our present age.He insists that institutions, like individuals who compose them, tend tostultify, to make dogmatic and static.Their leaders fail to sense the urge ofthe Zeitgeist (spirit of the times). Theyregard all truth as fixed, rather thanas a slow but steady evolution. Theyhold it hostile to peace of mind thatman should rise toward truth uponsuccessive steps of half-truth. Havingachieved a half-truth, they arrogate tothemselves the duty of imposing thesame upon everybody. Any individualwho refuses to comply, even though hemay offer a better substitute, is an ob

 ject for scorn, criticism, or punishment.

The few, who thereof something really learned,

Unwisely frank, with hearts that spurned concealing,

 And to the mob laid bare each  thought and feeling ,

Have evermore been crucified and  burned.

F a u s t — Scene I .

Often the words of Faust are thoseof the poet speaking about himself. Heis an individualist striving toward theperfected personality and claiming thefreedom to seek truth where, when, andhowever the search may lead. Noughtthat is man-made is sacred which cannot survive the test of use in the stormand stress of the world here and now.Only when mankind works with Natureis he in harmony with truth. But whenhe tries to coniine her to his views, hewanders in Stygian darkness. Goethewas ever the nature philosopher. Whenproblems of state defied solution, orspiritual doubts assailed him, he wandered abroad to the mountaintop orsought the quiet temples of the forest,

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there to clear his mind and restore hissoul. Man’s understanding has a limitbeyond which he cannot proceed alone.Kings may proclaim and rulers mayboast of their divinity, but Goethe as

serts that the ever-expanding intelligence of their subjects will destroy thosewho seek to bestride mankind like acolossus for selfish aims, or who seekto revel in the thrill of power.

Dangerous thoughts were these inGoethe’s time and yet so prophetic washis vision that he wrote down his concepts, perhaps with some slight misgiving, shown by the fact that at the advanced age of 83 years, sealing themanuscript securely, he requested thatit not be published until after his death.Seven months thereafter he wrappedhis great mantle about him and “laydown to pleasant dreams.”

Within the period of Goethe’s lifegreat events came to pass in government, philosophy, and letters. Thesewere the corollaries of man’s age-oldproblem of adjusting himself to the social whole. Kant, Hegel, Fichte, andothers of the speculative school ofthought set up the state-idea as an all-over authority. To his everlasting glory,Goethe was not swayed by Hegel’s effort to pigeonhole humanity. He pre

served his sanity by his habitual worship of Nature and her ways. Rousseauupset the even tenor of his time by proclaiming in fearless tones that there isnothing sacred in institutions, no authority which man need bow to. Thedivine right of kings is but “bunk,” atrick to beguile the ignorant and thesuperstitious. Governments are butschemes to rob man of his freedom tothink and act. He said that even theChurch had become a grasping, grinding police state, abrogating to itself

rights over men’s souls it never had.V i ew * a n t i P r o b l e m s  

Goethe felt the impact of the “newviews,” but he did not surrender fullyto them. In some of them he saw greatmisery for the common man before hewould be able to set up new social formsand new religious concepts. “How,” heasked, “can these helpless ones, victimsof long habits and confusion by conflicting advice on all sides, be led tothe one true way of life?” The Faustpoem suggests the way.

Goethe lived long enough to witnessthe horrible consequences of individualism when motivated and directed byextremists like Robespierre. On theother hand, he saw the birth of govern

ment of, by, and for the people —the outcome of our own AmericanRevolution.

In his search for a formula for thegood life, Goethe’s Faust  sharply denounces the pursuit of knowledge as avocation, as an end in itself. He contends that the life of the intellectualrecluse is but one degree less selfishthan that of the confirmed sensualist.To grope through the musty pages ofman’s past in some far away hiddenfastness—rather than to join hands in

the present struggle to improve the lifethat now is—brings no joy of achievement, no thrill of fellowship. Goethewould “stand and work in the world asone who aims at making mankind lessshallow and morally better by makingthem think.” He would seek light, notto bask in its effulgent rays, but ratherto banish darkness from men’s souls.

That brain ne'er loses hope whose choice is

To stick in shallow trash for ever-more—

Which digs with eager hand for  buried ore,

 And when it finds an angleworm, rejoices.

F a u s t —Scene I.

Goethe draws a sharp distinction between the lonely monk wrho dedicateshis life to quiet communion with thesaints and the busy nuns of the conventwhose lives are filled with good works—feeding the hungry, healing the sick,

clothing the naked, comforting the distressed and visiting those in prison.Only when mankind dedicates itself toa willingness to serve wherever opportunity offers, can complete satisfactionbe hoped for. As the student of Faust continues to delve into the inner recesses of the teachings, he begins to seethe unmistakable outlines of the democratic way of life. But he will eventually sense also a warning. The Faust lesson did not fully fit Goethe’s time.Nor does it solve all of our problems.It raises the question: Are we today

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in danger of losing our onetime simple,natural, spiritual outlook, by themenace of a complex, economic,materialism?

Not all the questions have been answered but it is hoped that a desire hasbeen aroused for the study of Faust, Goethe’s masterpiece. May its messagereveal itself more and more as the light

penetrates deeper and deeper into itsmeaningful depths.

One might exclaim with the dyingGoethe, who with his last energystretched his hand toward the windowof his chamber and exclaimed, “Mehr

Licht! Mehr Licht!” More light toknow, more capacity to love, morepower to serve!

V A V

▼  Symbol i sm of t he Point 

By  Pierre Mariel(Member of the Grand Lodge of A.M.O.R.C. in France)

Tn   t h e   centre, in the heartof that mysterious symbol, the circle, we find aPoint. The very positionof this point, where others have placed the divine Tetragrammaton,reveals its initiatoryimportance.

Let us, therefore, throw light on theesoteric meaning of the most simpleof geometrical units. In so doing, weshall begin by asking mathematics forthe support of its discipline.

Dynamic generator of the Right Line,which in its turn generates Plane andVolume, the Point is situated at theextreme limit of spatial condition. Itis, as it were, the atom, the monad ofForm which it generates not by itsmultiplication but by its shifting. It isthe intermediary between that which isand that which is not while lacking oneof the essential elements of MateriaSecunda: Extension. Thus, these graphic representations are but approximations, or “popularizations." In other

words, the Point is not spatial, butcontains in itself a virtuality of Extension. It generates Form by its dynamism, while escaping the treble dimensional limitation. Of the two elementsof Substance—Name and Form—it possesses,  per se,  only the first.

The same may be said of God. Wecan name Him, but we cannot submitHim to mensuration; He generateswhile remaining Freedom itself. Transcendental to that which is Form, God,

the Creative God (The Logos), cannotbe symbolized better than by thePoint.

This fundamental postulation beingestablished, let us consider the Pointin the Light of the various esoteric traditions. We shall realize at once howits study will enable us to discover asimilar metaphysical basis for teachingswhich seem to be separated either bytime or distance.

Mohammedan esotericism has, undoubtedly, studied the Point in the

most exhaustive manner. Referring toa “Hadith”  credited to Seyedna’Ali, wefind:

 All that which is in the Koran is contained in the Fatihat (the first Sura); all that which is contained in the first sura is contained in the first verse:  ‘Bismillah er-Rahman er-Rahim’;all that is contained in the   Bismillahis contained in the  B of   Bism . . all that is contained in the  B is contained in the diacritical Point which is under  the  B.  And I,  ’ Ali, I am that Point.

S u f i D o c t r i n e  

This essential “Hadith Sufi”  has anumber of meanings. Here is one: whatis the letter B  without its Point? Anindifferent sign, a sign without meaning, potentiality without meaning.When differentiating it from other characters, the Point gives it Being, movesit from the Formless to the Self, fromConfusion to Organization. And as thewhole alphabet is a symbol of creationand a very element of the Fiat,  we can

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is thrown out casually, without beingdwelt on. It is all the richer in harmonics by being so expressed.

Every one of the Lord's actions con-stitutes a centre with three angles.  (SeeFig. 5) The emanated centre is the 

image of the produced being; the three angles are the images of its faculties, or powers. Alon e, the centres are fixed  in all beings. All of their powers are  movable. . . . The Supreme Being is the only one in whom all powers are as  

 fixed as their own centres.Applied to the Cosmic Tragedy of

Reintegration, this mystical understanding of the Central Point is as follows:

Let us consider time as the space  enclosed between two lines forming an angle.  (See Fig. 6) The more removed  

are the beings from the apex of the  angle, the more they are obliged to subdivide their action to accomplish it, or to cover the space from one line to the other; on the contrary, the nearer  they are to the apex, the more simpli-

 fied is their action. From this, we can infer the extreme simplicity of action of the Supreme Being who is Himself  the apex of the angle. To this Being having but to go through the unity of  His own essence to reach the plenitude of all His actions and of all His powers,  time is nonexistent for Him.

Ce n t r a l A t t r a c t i o n  

In his book UHomme de Desir,  theUnknown Philosopher excellently expressed himself:

Everything is individual; however, all is but one. Who is, therefore, this wonderful Being who, from his im-

 pe netrable centre contemplates all be-ings, the heavenly bodies, the whole  universe and is but one point of his immeasurable sphere?

This strangely calls to our mind theposition of the Taoist Ta-Jen (the trueman) in the centre of the Wheel ofCauses, but we lack the facilities toventure into the doctrines of the FarEast. In his work on Tarots, Jean

Chaboseau brings out the essentialsabout human fate:

The centre of Being is properly the  goal of all traditional know ledg e of al l Initiations.

There are, between the conceptionsof De Saint-Martin on the point, andthose of Novalis on the same subject,profound analogies that are most logical. Novalis wrote:

We are impersonated points, all pow-erful points.  He is still more precisein Henri d’Ofterdingen,  when he has

the “sidereal child” of Astralis makethis statement:

I am the Central Point. I am the holy spring wherefrom impetuously shoots forth all desire, where all desire,  in many ways broken, silently collects itself anew.

In words that are no longer initiatorybut mystical, the Imitation of Christ, by Thomas a Kempis,1 gives us, at oneand the same time, a definition of theCentre and a rule of living:

He to whom all things are One and  who draweth all things to One, and  seeth all things in One, may be stable in heart and peaceably abide in God. (Part 1, Ch. 3)

And this is the blessing I wish toevery one of my brothers and sisters.

—TIMOTHEUS

Publishers: Harper and Brothers (1943). New York, N. Y.

Not e: The books of French title s mentioned here werepublished in France at the beginning of the 19th Century.

THE WAY OF DELIVERANCE

The Rosicrucian 

Digest 

M ay 

1950

Dr. Hanayama’s book, The Way of Deliverance,  will be published on May 8. Webelieve, in view of this article in this issue of the Rosicrucian Digest  concerning thebook, that many members will be interested in it.

The Rosicrucian Supply Bureau has arranged to have copies of this book availablefor members and readers of the Rosicrucian Digest.  You may place your order immediately and the book will be sent you postpaid for $3.00. (See next page)

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The Reader ’s  

Notebook By

 J o e l D i s h e r , F. R .C .

Literary Research

Department

Opinions expressed are the writer ’s own. In no way are they to be understood asAMORC’s endorsement or recommendation of books quoted or mentioned; nor do theyconstitute an ofGcial judgment.

t   is n o t   too long ago thatthe attention of the worldwas focused on the WarCriminals’ Trial in Tokyo. With its end, at theremoval of the criminalsfrom the scene, it is likely that the majority in

 _____  tiie Western world turnedfrom the matter completely, believingthat with United States occupation,nothing more was required and thateveryone could complacently await thedemocratization of Japan and the general acceptance there of the superiorityof the American way of life.

Such an attitude, however generaland characteristic it may be, is bothshallow and dangerous. It can contribute nothing to the idea of OneWorld, which must be based upon therecognition of true values as well asupon a genuine understanding and appreciation of individual peoples andraces.

At the beginning of the Tokyo Trial,the Japanese people themselves wereinclined to look upon it as none of  their concern. Yet, in point of fact, theprisoners were really on trial as representatives of the whole Japanese people. As Shinsho Hanayama, a Buddhistpriest, wrote at that time in the periodical World Buddhism.  The prisoners“are not claiming innocence or nonresponsibility” but “are merely defendingthemselves against the prosecution’scontention that they are legally guilty.”

Dr. Hanayama was speaking with arare discernment and out of unique authority, for, more than any other individual, he knew the men concernedand was in daily association with mostof them for a period of three years. Hehad been assigned to Sugamo Prison toconduct religious services and otherwise instruct and comfort those whosought his aid. He was in constant association with men who had giventheir lives to war and who were in thegreatest measure responsible for present-day Japan.

He was not only their spiritual confidant but also their friend. Had hechosen to remain silent, many of themost important elements in this dramatic situation would be lacking. Thathe did not do so means that historyhas been enriched and biography supplied with very significant life-sketcheswhich will contribute to our more normal view of those condemned.

Dr. Hanayama’s The Way of Deliv-

erance  is a book, then, which recommends itself to many classes of thoughtful readers. It is history; it is biography; it is literature in a very finesense. Above all, it is a spiritual document—a testament to the fundamentalintegrity and courage of the humanspirit when face to face with the inevitable. In its sincerity, its quiet toneof understatement, and in its appraisalof fundamental values, there is greatbeauty and much to admire.

vtruVj

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The men whose story he tells hadgreat love for their country and itspast and were but indifferently concerned with religion. But they facedrealistically and with courage the inevitability of their own execution.

As Dr. Hanayama came to knowthem, and as the unreality of their living death clarified the mirrors of theirminds so that the pattern and purposeof life were calmly reflected, theirstrength, beauty, and dignity as humanbeings emerged. His record is a corrective to a very confused picture andwell illustrates the fact that justiceand judgment must always take intoaccount much more than surface meanings and superficial appearances.

Life itself is somehow shown to be amatter of a few brief breaths—not soall-important except as it furnishes toeach the opportunity of being the bestor wrorst of which he is capable. Norshould one fail to recognize the seriousness of passing judgment on another’suse of his opportunity. During his lastdays, Tojo recalled these lines writtenon a family tombstone:

How frightened I am To behold my shadow Lying large amid the frost Of the wintry night.

This was his comment: “In ob

serving for the first time the frightening distortion of our own shadow, wecan realize how warped our characterand personality must appear to others—how warped, indeed, they really are.”

Dr. Hanayama’s book has alreadyappeared in Japan where its effect islikely in some respects to be as startling as in the Western world. It maybe that the Japanese were even lessacquainted with some of their overlords than were the foreigners. TheWestern reader will approach the ac

count of these war criminals with prejudice if not enmity. This is understandable since definite portraits of

 Japanese warlords as inhuman and unfeeling have been built into our minds.Those with whose names we are familiar tend to be especially offensive.

The Tojo here we cannot possiblyrecognize as the Tojo whose featureswe had come to loathe. Itagaki. too,seems foreign to the individual of thatname knowTi to us. It is the same withMatsui and the rest.

What can we read of them that willnot add to our hatred; and can wretrust our eyes if we read that theywere other than we thought them tobe? Can we discard our pledge to ourown brave dead by listening sympa

thetically to anything that reduces monsters to the status of misguided humans? War hysteria is past. Sobersecond thought may prove salutary.Through it something of guidance forthe future may come.

We of the United States are tied to Japan willy-nilly, for today we arethere as conquerors; and, regardless ofhow much our hearts may be right andour democratic ideals sincere, we arenot being too successful. Our gravestmistake has been said to be our naive belief that there is magic in Democracypotent enough to establish it quickly inany soil even when its cultivation isentrusted to those who hate it.

The Way of Deliverance,  however,is not concerned with politics nor economics nor anything, in fact, exceptthe bedrock essentials of humanity.That it turns out to be history, biography, and a great many other valuablethings is incidental. These war criminals, to a man, left some last word forrelatives or loved ones asking that Dr.Hanayama undertake its delivery. His

association was with men who weredaily waiting for death. At the eleventhhour, they were searching for grounding. Most of them found it; to most itbrought peace and serenity. But allwere enabled to make a ceremoniousexit from the stage of life with thecourage and true dignity of human beings. There were, naturally, misgivings;there was genuine inner sorrow; therewas certainly heartache for those leftto carry on. Yet, all would likely havesubscribed to the thought expressedby Mrs. Matsui in the tanka she com

posed on learning that her husband wasamong those on whom the death sentence had been passed:

Rather an orchid that Scenting the air is plucked away  Than a flower left on the twig To shrivel and fade.All in all, this is a book that cannot

fail to impress its readers. It is to behoped that it will have many of thekind who are able to appreciate itsintegrity.

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n e w   Rosicrucian Chapterhas been organized inProvidence, Rhode Island.Its name, the Roger Williams Chapter, honors thefounder of the State, that

pioneer of religious freedom, Roger Williams,who when banished from

the Massachusetts Colony bought landfrom the Indians and opened a settlement as “a shelter for persons distressed for conscience.” Its city hecalled Providence   in gratitude for thehelp and protection he providentiallyreceived in his undertaking.

It is especially fitting that Rosicrucians in the area have chosen to memorialize a man whose character and

outlook is so in harmony with theirown. Chapter meetings are held on thesecond and fourth Sundays at 8 p. m.in the Sheraton-Biltmore Hotel.

All Rosicrucians in the area shouldlend their interest and support to thisnewest member of the Rosicrucianfamily of lodges and chapters. The firstmaster and the secretary are: Frater

 J. A. Daudelin and Soror Grace E.Mason.

 V A V 

The New England Rosicrucian , bulletin of the Johannes Kelpius Lodge ofBoston, in its March issue carried apiece on “Imagination,” beautiful aswell as pleasing. It is given here substantially as it first appeared:

“The statement in our monographsthat ‘imagination creates; fancy onlycombines’ reminds us that creation isonly a recombination of materials already existing. It points up, too, theoft-repeated thought: ‘There is no newthing under the sun.’ Can these two

seemingly conflicting statements bereconciled?

“In religious art, the countless paintings of the Madonna and Child mainlyhave one motive, that of adoration of

Mother Love. There is one, however,whose motive is Meditation so distinctly that it might be included among examples of Rosicrucian art. It is a Madonna Enthroned, with four saints anda lute-playing angel, the work of Giovanni Bellini, in the church of SanZaccaria in Venice. The artist haspainted other Madonnas more beautiful than this, but never one in whichevery figure is completely absorbed inthought. When I saw it, I was alonein the church, not even a sacristan being present. I stood looking from one

figure to another, until I began to feelmyself hypnotized. I suddenly brokeaway and left the church, but I broughtwith me something I have never lost.

“In this case, the materials were notnew, the robes of saints, the elaboratedecoration of the apse, but ‘imagination’had transfigured the motive.”

—Soror Frances M. Dadmun

 V A V 

As a feature of the New Year celebration in Francis Bacon Auditorium,the new AMORC-produced film, Egypt, the Eternal, was given its premiereshowing. The film, made in conjunction with the Department of Antiquities of the Egyptian government, is insound and color and contains manyitems photographed for the first time.Lodges and chapters throughout the

 jurisdiction will be shown the film atfuture dates.

* * *

The musical part of this year’s NewYear ceremony at Rosicrucian Park,

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while not exactly a surprise, was certainly a delight. A carefully arrangedprogram of organ selections played byNorma Beall created the necessarymood of joyful reverence befitting theoccasion. In addition, a trio composed

of Ema Hamlin, violin, J. L. Hamlin,cello, and Louise Anderson, piano, supplied four well-known numbers charmingly executed.

 V A V Frater J. A. Calcano of the Supreme

Council of the Order, and head of theLatin-American Division, together withSoror Calcano, is returning shortly toSan Jose after visits to lodges and chapters in the Latin-America area. Carrying a copy of the new sound-and-colorfilm produced by the Order, Frater Cal

cano made special visits to the San Juan AMORC Chapter in San Juan,Puerto Rico; Alden Chapter of Caracas,Venezuela, and to the two Chapters inCuba, Havana and Camagiiey.

 V A V The Friday afternoon talks in the art

gallery of the Rosicrucian OrientalMuseum are continuing with increasingpopularity. Among the subjects discussed recently were the following:“Ceramics as a Mode of Self-Expression,” Mrs. Pearl Stephen; “The Poetryof Edwin Markham,” J. Wintersmith;

“Art in Stamps,” Whipple Y. Chester,and “The Art of Telescope Building,”Arthur C. Blackmun. It will interestmany to know that Frater Blackmun isthe builder and donor of the ten-inchtelescope, now a part of our planetarium’s equipment.

 V A V Soror Annie Nekuda some time ago

sent some snapshots of trees to this de

partment: one of a sizable pepper treetied in a knot; one of a weakling pine,grown unevenly and unable to standupright under a weight of snow; a thirdone of a Torrey pine, graceful in spiteof its experience with all kinds of

weather, and a fourth of a stately specimen which had held itself aloof andserene for centuries. Her comment oneach is to the point and she compareseach to man as he meets the buffetingsof life. All of this, to her, is summedup in the thought of an early monograph: “Our realization of things determines our response to them; notwhat they actually are. Not what happens to us, then, but what responsewe make is the important thing.”

* * *

Here are also a few comments fromother members on life’s problems: “Action and accomplishment are like theSiamese Twins—one without the othercannot be. We cannot act without accomplishing something, be it good orevil.” —Mary A. Christoe, F.R.C.

“Man calls it Sacrifice; to God it isknown as Love.” Leila Le Gros Bond,F. R. C.

“God’s great love is manifested inNature’s cooperation.” Anna E. Yockel,

F.R.C.  V A V 

A Bulletin Board notice, on an eventful date in March, startled Park employees with the news that a staffmember’s telephone book was missingfrom his office. Its immediate returnwas demanded. Rumor reported that apartially completed tax form had beentucked into the directory for safekeeping.

 V A V 

The essence of good speaking: Have something to say, and say it.—Validivar.

FIRST DEGREE INITIATION IN BALTIMOREThe John O’Donnell Lodge of Baltimore offers an opportunity to all AMORC members

in the Baltimore area to receive the full First Degree Initiation.The Initiation will be conferred by the ritualistic officers of the John O'Donell Lodge

on Sunday, June 4, 1950, at 3:00 p. m.Members who wish to participate in this initiation should arrange in advance by

writing to the Secretary of the Lodge, Mrs. Beatrice B. Spencer, 102 Alleghany Avenue,Towson 4, Maryland.

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< z A / [ £ t n o % L c i £  

^ S l i z i n s .

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

Almost any fraternal organization isLan entity composed not only of in

dividuals, but also of their spirit, theirenthusiasm, their ideas. It is these intangible elements, as well as the persons themselves, that are united to

compose the Rosicrucian Order. Whatthe A.M.O.R.C. is today, throughoutthe world, is the result of a combination of the efforts of the humble neophyte, who has just crossed the threshold of his studies, and the devotionof its most advanced members andofficers.

It is only appropriate that some tribute be given, at Rosicrucian Park, tothese members, when they experiencethe Great Initiation and pass from thislife. Heretofore, many members have

requested that their cremated remains,their ashes, be deposited in RosicrucianPark and that there be planted abovethem some flower or shrub. This wasto be symbolic of the return of theirown earthly elements to the soil wherethey would vitalize other living things.

We have respected the wishes ofmembers in this regard for many years.It has now become increasingly difficult, because of the various regulationsof nations, states, and provinces, to sendincinerated human remains from one

area to another and, as well, to interthem here in Rosicrucian Park. However, we want to fulfill the wishes ofmembers that a memorial to their affiliation with the Order be placed herein Rosicrucian Park. To this end wehave devised a plan to establish a memorial shrine. This shrine will consistof a portion of our grounds  set asideand artistically landscaped.

In this shrine there will be planted abeautiful rosebush to the memory of

every frater and soror of the Orderwho passed through transition and whodesired that this be done. There willeventually be erected a permanent tablet on which their names will be placed.Thousands of persons who visit Rosi

crucian Park each year, from everypart of the world, to enjoy its beautyand many cultural activities will realizethat such, in part, were made possiblethrough the efforts of these members.

It is only necessary for those fratresor sorores who want to share this recognition after transition to stipulate intheir wills that a beautiful rosebush isto be sent to Rosicrucian Park, or money for the purchase of one.

Members in distant lands are ad

vised to follow the second course—thatis, arrange for the remittance of moneyfor the purchase of a rosebush ratherthan to send one—since the importation of shrubs through the UnitedStates Customs Office may cause considerable complication. Further, if ourgardeners select the rosebushes, theywill be adapted to the soil and climateof California.

The bush will be planted in that section of Rosicrucian Park to be established as a memorial shrine, during a

brief ceremony conducted by the Rosicrucian chaplain. In addition, each person who provides a rosebush should alsoprovide, if he or she possibly can, fora contribution to aid in the perpetuation and maintenance of this memorialshrine.

The incinerated remains then willnot   be sent to Rosicrucian Park forinterment. Instead, there will be a living memorial to those who have “crossedthe threshold.”

REMEMBER THE CONVENTION—July 9 to 14, 1950[ 1 5 1 1

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From O rgani c Ga rdeni ng to Bet t er H eal t h By    J . I . R o d a l e

Editor of Organic Gardening   and of Th e Organic Farm er  , Enxmaus, Pa.

Author of The Healthy Hunzas, Pay Dir t ,  and other books

b o u t   forty years ago inIndia, there began anagricultural experimentwhich was to be of morethan ordinary significance to the health of thesoil and the welfare ofhuman beings. Sir AlbertHoward, an English gov

ernment scientist stationed in India, began to realize that while chemicalfertilizers were increasing yields, they

were bringing soil, plant, and animaldisease, soil erosion and human erosionas well. Hordes of insects plagued thefarmer and his activities whereas before “the chemical age,” he could growgood fruit and vegetables without theaid of highly poisonous sprays whichdepleted the soil and killed beneficialorganisms.

Sir Albert took a large farm andworked out a method whereby no artificial  fertilizers   were used. He observed that on their farms the nativesused only natural substances such as

manure, leaves, weeds, and so forth,as fertilizers. He worked out a processof composting this material, that is,decaying it so that it could be moreeasily absorbed into the soil. At theend of a few years of such natural practices, he was amazed to find that eventhe farm animals became disease free.Oxen who rubbed noses across fenceswith others that had the dread hoof-and-mouth disease did not contract it;yet they had not been vaccinated

against it. Disease in plants dwindledto a minimum.

Back in England, Sir Albert introduced the method into a boys’ schoolon the outskirts of London, where afarm produced all the food for theschool. Within a year or two therewere noticeable results: The boys contracted fewer colds, their resistancerose greatly and if a case of measlescame into the school, it did not spread.

He then started a world-wide crusade

to make known this new idea in farming and nutrition. Up to that time, ithad never been questioned how a carrot was grown. The only concern waswith calories, carbohydrates, fats, proteins, etc. A little was beginningto be heard about vitamins; buthere was an altogether new concept. Growing food in soils rich withhumus—humus that came from decaying plant and animal matters—peoplebegan to get larger crops than withchemical fertilizers, and, strange to say,even better health. By putting live or

ganic matter into the soil instead of thechemist’s dead powders, plants were enabled to extract those things from thesoil which are urgently needed by thehuman or animal body—substancesperhaps as yet not isolated by science,substances vital to bodily health.

Sir Albert’s method spread all overEngland, to France, Germany, Holland,Australia, New Zealand, and finallythrough me into the United States. Today there are over 200,000 persons

 A 

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practicing this method in this countryon farms and in gardens and gettingbetter health because of it.

F o o d N ee d s R e g en e r a t i o n  

In recent times, there has been analarming retrogression in human healthin spite of the mortality statistics. Suchstatistics do not measure health: Thereis more chronic illness today per person than there was  fo rty  or Fifty  yearsago. As far as life expectancy is concerned, a man of thirty today has onlyone more year of life to look forwardto than did a man of similar age in1900. But while he is alive, he is asicker man with more colds, morecavities in his teeth, more headaches,and many more serious illnesses thanthe average man in the 1900’s.

Why are chemical fertilizers bad?The chief reason is that they containacids such as sulphuric acid to makethem work quickly. These acids killbeneficial organisms that are part of thedigestive processes of the soil. Onlypart of a chemical fertilizer is absorbedby the plant; the rest, usually dangerously active substances, pollute the soiland create unbalances. The theory behind chemical fertilizers is that suchfood, like “a shot in the arm,” is soluble

and quickly available to the plant.Organic matter, decayed manures or

composts, constitutes a slower but saferprocess, for the nutrients are more gradually released. Chemical fertilizerscause an overstimulation of soil bacteriaand a reduction of them. Bacteria secrete a substance which gives the soila spongelike quality so that rain insteadof washing off can be absorbed easilyinto it. The use of chemical fertilizers,therefore, means a hardening of thesoil, and strangely enough, causes soil

erosion, washing rains taking some ofthe topsoil along with them.Chemical fertilizers, too, kill off the

valuable earthworms, which Aristotlecalled the intestines of the soil. Theyserve a tremendously valuable purpose.

They burrow the ground and aerate it.They chew it, actually manufacturingtopsoil! The manure of the earthwormis a most valuable enrichment to thesoil, containing a greater total of nutri

ents than is contained in the soil inwhich it works. Evidently the secretionof its digestive system adds somethingto the soil which it eats. Many persons breed earthwoims for hasteningthe decaying process of plant and  animal matter in composts. With their aid,a much richer and finer compost isturned out.

S t u d i ed M e t h o d s  

The organic method is practical onthe largest of farms. New techniquesare even doing away with the necessity

of making compost heaps. The organicmatter is placed right into the soil.This method is a cheap one, needing noexpenditure for commercial fertilizersand using organic matter that is salvagematerial anyway. On our farm, weuse, as a fertilizer, tons and tons ofground-up corncobs which we get freefrom a mill which shells corn forfarmers.

The organic method is ideal for thegardener. When the growing season isover, he can dig—that is, bury—into theupper three or four inches of soil, leaves,weeds, manure, etc. By spring, thiswill have turned into rich soil and provide a wonderful food for his plants.It will give them such health thatpoison sprays will not have to be used.Also a thick mulch of ten or twelveinches of weeds, leaves, grass clippings,etc., around growing vegetables isrecommended.

Once you adopt the organic method,you will never change. Your commonsense and better health won’t let you:Food grown in this way is of the high

est quality, tastes better, is more nutritious, more satisfying, and more healthful. Certainly, the health of the entirenation would improve if chemical soilstimulants were replaced by natural,organic fertilizers.

ROSICRUCIAN SCIENCE SYMPOSIUMRosicrucian scientists of professional standing in the fields of physics, engineering,

chemistry, biology, psychology, astronomy, geology, and other recognized branches ofscience are invited to attend a Science Symposium to be conducted at Rosicrucian Parkduring the 1950 convention week, July 9 to 14.

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C a tK

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. The 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.)

EMOTIONAL DIRECTION

m o t i o n s   were not alwaysconsidered worthy of serious study or concern.They were believed to bestrictly one’s privateproperty, and the tendency on the part of thosewho considered themselves well - adjusted in

society was to refuse to let their emo

tions be evidenced. Children weretaught that they should not show theiremotions in public, that how they feltshould be left within their own consciousness, and that their reactionsshould not be freely advertised to thosewith whom they came in contact.

Advancements in the study of psychology—particularly since the development of experimental psychologyhas made our approach to the problemof human behavior more scientific than

speculative—have directed more andmore attention to the consideration ofemotions. Realization has graduallycome to all thinking people that emotions are not something to be slightedin the allover consideration of humanbehavior, but rather that they are anatural manifestation accompanyinglife and as much an allover part of thebehavior pattern of the human being

as are any of the natural physiologicaland mental processes with which wedeal in all our social relationships.

The serious approach to the study ofemotional behavior has revealed thefact that emotions have a far-reachingeffect upon ourselves as well as uponsociety. It has been clearly demonstrated that one’s emotions are closelyrelated to the problem of health andgeneral well-being. The psychologicalreactions of certain emotional  experi

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ences have revealed themselves in actual physical disorder, so that it is quiteobvious that the cause of certain organic conditions is influenced by one’semotional life. The physical reactionsto emotional situations are one wayin which the effect of emotions hasbeen evidenced; at the same time, emotions which have been completely bottled up within oneself can also lead tophysical and mental disorder.

These facts cause thinking men andwomen to realize that the study of one’semotional life is as important as thestudy of physiology and hygiene. Thestudy of emotions has not, however,completely changed the attitude of theaverage person who has been taughtthe concept that emotions should becontrolled. Emotional control is consciously or unconsciously taught tomany children. They are taught byexample and injunction to keep theiremotions under control. While it iswise that the child attain adulthoodwith the realization that emotions cannot be allowed complete freedom tofunction without control, it is still possible to arrive at a viewpoint that willpermit emotional experience to be apart of balanced behavior. This doesnot mean that emotional control should

be abandoned completely, for if wegave vent to the full extent of our emotional reactions to all situations whichdevelop in our everyday living, the result would be chaos.

Emotional control should not meanthat emotions are to be ignored or tobe considered something that should notbe allowed to function. The proper expression of our emotions is necessary toa well-rounded development in life. Asis the case of many other things whichconstitute life’s experiences, there is a

proper time for emotions; the problemis not so much that of controlling theemotions to the point where they donot exist, but permitting them to manifest upon proper stimulation.

When strong emotions are expressedas the result of small incidents, or conditions that have basically a selfishfoundation and go to extremes on sucha basis, then certainly emotional control is needed. If a child or an adultshows extreme anger every time hispersonal wishes are disregarded, in

stead of taking into consideration the

consequences insofar as his relationshipto others is concerned, then such anemotional outburst is wrong; however,a proper emotional expression conduciveto the welfare of the individual and society is a perfectly natural response.Lack of emotional expression may be

 just as dangerous as unrestrainedexpression.

F e el i n g s P r o p o r t i o n e d  

Among the well-known or commonly existent emotions there are timeswhen each should come to the surface.Such emotional responses combinedwith intelligence and reason could do agood deal to solve some of the problemsexistent in modern society. There aretimes when, for example, it might be

well to show anger. If all thinkingpeople would express anger at thoseforces which tend to break down thehigh moral and ethical standards toward which our society is aimed, itmight be that certain influences thatare undermining the ideas of virtue,thrift, cooperation, and other worthwhile achievements might be made ofless importance.

Anger is occasionally needed to dealwith those who would, for their ownselfish ends, make possible the break

ing down of the higher moral conceptsthat we need to instill in the minds ofyoung people. Certainly anger is justified toward anyone who will, for a financial gain, promote and propagandize any writing, motion picture, radioprogram, or any other semipublic activity that will seem to cause any typeof crime, perversion, or laxity in behavior to be upheld as an ideal towardwhich a person can strive. Unless in telligent, right-living men and womenwill express anger at those who would

undermine these ideals of society suchforces will go unchecked.Fear is a strong emotion, one which

can undermine an entire habit systemor even the sanity of an otherwise normal human being. However, if fear isexpressed only because one is afraidfor no justifiable reason, then this typeof emotion should be controlled. Butfear of the consequence of an influencein society that would cause it to loseits standards is certainly a justifiabletime for the manifestation of this emo

tion. If you feel today that the influ

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ences previously referred to in this article are undermining the character offuture generations then it is well thatyou express fear of such tendencies andtranslate that fear into action to prevent such conditions from continuing

rather than burying any fear complex of the future within your ownconsciousness.

Common emotions are those whichaccompany contentment and happiness.Surely, in a world as complex as thatwhich we face today, true happinessand contentment are the ambition ofanyone who thinks a little further thanthe immediate present. To develop theability to enjoy those things which contribute to happiness and contentmentshould be as important a part of human

education as the learning of our A, R,C’s and the simple principles of mathematics. To restrict our enjoyment ofsituations that are wholesome and of noharm to anyone else is to penalize ourown development and to block the goodthat might come to society.

One of the most fundamental of allemotions, and in fact the most powerful, is that of love. Love is the foundation of the home, of the family unit,which is the first unit of society. If, inthis unit of society, harmony, respect,

and good will do not exist, we cannever expect such traits to be manifested in larger units of society, yet thereare those who still base their thinkingupon the premise that love is entirelya private affair, and many children

grow into adulthood starved for thesimple emotional experience that shouldbe based upon close relationships, mutual respect, and good will.

These few illustrations show thatemotional control is an important factor in the psychological development ofevery individual. But possibly it istime that the emphasis upon its studybe re-examined and that there be in

 jected into our educational system, bothin the schools and in the home, adequate principles of emotional direction.

We should be taught that all phases ofbehavior need study and considerationand that the human being as a wholecan direct, at least to a reasonable degree, all his physical, mental, and emotional processes. Furthermore, he canbe taught that the better he learns todirect these processes and the better helearns to coordinate them toward asound, sane, and rational behavior, thesooner the problems of society, composed of himself and many other human beings, will reach a point ofsolution.

 V A V 

dan b̂fou aun

Th a t birds and people getalong well together is anestablished fact — evenwild birds, as is evidencedby Elsvvyth Thane’s The 

Bird Who Made Good (Duel!, Sloan and Pearce,1947). Who can explainthe attachment, however,

or account for the extremes to whichsuch attachment will go?

Some years ago, so Virginia Holtonwrote in The Beeps  (John Day, 1939),three Missouri tree sparrows madefriends with her and her husband whenthey were living in an apartment building in a Midwest city of the UnitedStates. Being an army man. Captain

Holton was ordered to the Pacific Coast.They made the trip in their car andthe Beeps went along—on their own. Attimes they were lost sight of during theday, but nighttime always found them

on hand.From the West Coast, the Holtonswere sent to China. Once again, theBeeps went along. Photographs in thebook show them comfortably perchedon a telephone pole just outside theHoltons’ Chinese Hotel.

Neither of the Holtons can explainthe attachment or why these sparrowschose to endure rain, fog, below zerotempera tures, and all sorts of livingupsets just to be with their adoptedfamily. Can you explain it?

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A L O S T C U L T U R E

These mud-brick houses built over five thousand years ago in the Sind Desert of Pakistan

by a forgotten people had excellent drainage systems. Field Curator Haj Chandhavi points outto the Rosicrucian cameraman the amazing modern features of structures in Mohen jo-Daro.now the ruins of a mystery civilization.

(Photo by AMORC Camera Expedition.)

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I e a r n The GLAND   Wav To Live!O O K at yoursell in tlie minor. As

>< >i i   seart li your face you will reali/.c your weaknesses and know yourstrong points as well, nut D O Y O UR E A L IZ E tl iat minute organic sub stances — gl an ds — often cause them?I l ie y a i l e d y o u r g r o w t h , h e i g h t ,

weight: they influence your thinking,your likes, and dislikes; they make youdom inan t or extremely phl egmati c —negative. I hose invisible guardians   ofyour personal welfare help fashion yourcharacter and inlluence your person

ality. D o not be hound any longer to

those glandular characteristics ol your

life and personality, which do not

please you. I hese inlluenc.es, through

the findings ol science and the mystical

principles of nature, may he adjusted.

I lave re vealed the facts about the endocrine glands — know where they are

located in your body and what mental

and physical functions they control.

I hr control of the gl ands can mean

the control of vour lile.

D o Y o u K n o w Y o u r G l a n d u l a r T y p e ?

L I T T H I S S E N S A T I O N A L B O O K E X P L A IN

Each glandular excess or deficiency produces a glandular type—a distinct

kind ol personality'. Ar e you one of these glandular types? Are your employer,assoc iate s, fri end s? II you learn the facia l and other chara cte rist ics <>! glandular types you can better lit yourself into the social or business worlds — you cancorrect your own pe rsonality and int elligently choose your friends. I he hook.( A an ds  — Our Invisible Cniardians,  presents lor the first time these scientificallycorrect facts, with their mystical interpretation, in simple, nontechnical language that any layman can understand and enjoy. Th e author, M. W . Kapp, M. D.,with the assistance of Dr. H. Sp encer Lewis, late Imperator of A M O R C , madeava ilab le a hook long needed on this subje ct. Ord er a copy for yourself or lor agift today. Replete with illustrations and index, handsomely hound and stampedin gold, it is economically priced at ............ ............. .....................................................................

The thymus gland.Definitely affects thepositiveness of the personality. (One of several important “per-sonality’’ glands.)

Pituitary gland.Cause of emotionalismand the influences ofartistic temperament.(One of several important glands.)

$ | . 8 0

PHR COPY

Postage Paid In You

The RO SICR UC IAN SU PPL Y BU REA U » » San Jose, California. U. S. A.

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Member of“FUDOSI”

(FederationUniverselle des

Ordres etSocietes

Initiatiques)

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

T H E R O S I C R U C I A N O R D E R  The Rosicrucian Order, existing in all civilized lands, is a nonsectarian

fraternal body of men and women devoted to the investigation, study, andpractical app lication of natural and spiritual laws. The purpose of the organization is to enable all to live in harmony with the creative, constructiveCosmic forces   for the attainment of health,   happiness, and peace. The Orderis internationally known as "AMORC" (an abbreviation), and the AMORCin America and all other lands constitutes the only form of Rosicrucianactivities united in one body for a representation in the international federation. The AMORC does not sell its teachings. It gives them freely toaffiliated mem bers togeth er witli many othe r benefits. For complete information 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 Scribe S. P. C., in care of

AMORC TEMPLE  Rosicrucian l'ar k, San Jos e, C alifornia, IT. S. A.

(Cable Add ress: “ AMORCO”)

Supreme Executive for the Jurisdiction of Nortli, Central, and South America, Australasia, and AfricaRalph M. Lewis, F. R. C.—Imperator

D I R E C T O R YPRINCIPAL AMERICAN BRANCHES OP THE A. M. O. R. C.

The following are the principal chartered Rosicrucian Lodges and Chapters in the United States, itsterrito ries and po ssessions. The names and addresses of other American Branc hes will be given uponwritten request.

CALIFORNIA Long Beach:*Abdiel Lodg e, 2155 Atla ntic Ave. Lor en G.Rubeck. Master; Lorena Christopher, Sec. Sessions every Fr i., 8 p. m.

Los Angeles:*Hermes Lodge, 148 N. Gramercy Place, Tel.GLadstone 1230. Robert B. T. Brown. Master:Myrle Newman. Sec. Li bra ry open 2-5 p. m .: 7-10p.’m. Review classes Mon. through Fr i. Sessionsevery Sun., 3 p. m.Oakland :*Oakland Lodge, Office and Library—610 16th St.,

Tel. HIgate 4-5996. G. W. Mapes, Master; Virginia O'Connell. Sec. Lib rary open Mon., Wed..Fri. afternoons; Mon., Tues., Thurs., Fri., evenings. Sessio ns 1st and 3rd Wed., 8 p. m. atSciots Hall. 5117 E. 14th St.I’asadena:Akhnaton Chapter. Altadena Masonic Temple.Aubrey G. Wooderman, Master. 1523 Encino Ave.,Monrovia. Tel. DO. 7-2311: Eloise Anderson, Sec.Sessions 2nd and 4th Tues.. 8 p. m.Sacramento:Clement B. LeBru n Chapter. 2130 “L ” St. Josede la Rosa. Ma ster: F. G. Christian, Sec. Sessions 2nd and 4th Wed., 8 p. m.San Diego:San Diego Chapter-. House of Hospitality, BalboaPark. Charles M. Lindsey. Master, 4246 Jewell:Florence Christensen, Sec. Sessions 1st. 2nd. and4th Thurs., 8 p. m.San Francisco:*Francis Bacon Lodee. 1957 Chestnut St.. Tel.WE-1-4778. J. O. Kinzie. Ma ster: Lo is F. Hath-cock. Sec. Sessions for all members every Mon.,8 p. m .; for review classes phone secretary .

COLORADODenver:Denver Cha pter. 1009 17* li St. Hay s L. Liv ing ston. Master: Roberta Klimas. Sec., 815 Broadway. Sessio ns every Fr i., 8 p. m.

D I S T R I C T OF C OL U MB I A Washing ton :Thomas Jefferson Chapter. 1322 Vermont Ave.Mrs. Minnie P. Stouph. Master. 1437 RhodeIsland Ave., N. W . :  Georgene R. Todd. Sec.Sessions every Fri., 8 p. m.

FLORIDA Miami:Miami Chapter, Biscayne Temple. 120 N. W. 15thAve. Mrs. E. H. Smith. Master; Florence McCullough. S ec.. 2015 S. W. 23rd Ave. Sessio nsevery Sun., 8 p. m.

ILLINOIS Chicago :*Nefertiti Lodge, 2539 N. Kedzie Ave.. Tel. Everglade 4-8627. Mvrtle Lovell. Master: Mrs. L. E.Man tor, Sec. Lib rar y open daily, 1-5 p. m. and7:30-10 p .m .; Sun., 2-5:30 p.m . only. Sessionsevery’ Tues. and Thurs., 8 p. m.

(Directory Continued

INDIANASouth Bend:South Bend Chapte r. 203 S. William s St. Mrs.Louisa W. Weaver, Master: Amelia Nyers. Sec.,1031 W. Du bail Ave. Sess ions every Sun., 7:4 5 p.m.

Indianapolis:Indianapolis Chapter. 311 Ober Bldg.. 38 N. Pennsylvania St. Bert Kingan. Master; Ida E. Dora.Sec., 236 Cecil Ave. Sess ion s every Tues ., 8:15 p.m.

MARYLAND Baltimore :*

 Jo h n O'D onnell Lodge, 100 W. Sa ra to ga St .E. Warren Spencer. Master: Beatrice B. Spencer.

Sec.. 102 Allegha ny Ave. Sessi ons 1st and 3rdWed.. 8:15 p. m. Libr ary , 220 N. Lib erty St.,open Tu es.. Th urs.. Fri . p. m.

MASSACHUSETTS Boston :*

 Jo han nes Kelpius Lodge, 284 Marlboro St . Fel ixGregory. Ma ster; Clara A. Bromley , Sec. Sessions every Sun. and Wed., 7:30 p.m .

MICHIGAN Detroit;*Thebes Dodge. 616 W. Hancock Ave. Mathew G.Tyler. Master, 7561 Abineton: Clarissa Dicks, Sec.Sessions every Tues., 8:15 p. m.Lansing:Leonardo da Vinci Chapter. 603 S. Washington.Clair C. Willsey. Master: Bertha Harmon, Sec.Sess ions 2nd and 4 th Mon.. 8 p. m.

.MINNESOTA Minneapolis:Essene Chapter. Spanish Room, Radisson Hotel.45 S. 7th St. Mrs. Ro bert W. Steen berg. M as 'er:Delia Coose. Sec., 2016 Emerso n Ave.. S. Ses sion s 2nd and 4th Su n., 3 p. m.

MISSOURI St. Louis:*Thutmose Lodge. George Washington Hotel. 600N. Kingsh ighwa y Blvd. M. Kassel 1. Ma ster: EarlTidrow. Jr.. Sec., 7918 Kingsbury Blvd., Clayton,Mo. Sessio ns every Tue s., 8 p. ni.

NEW JERSEY  Newark:H. Spencer Lewis Chapter. 443-5 Broad S'. JohnD. McCarthy. Master: Johanna Buhbe, Sec.. 30Montgomery St.. Bloomfield. N. J. Sessionsevery T ues.. 8:30 p. m.

NEW YORK Buffalo:Rama Chapter. 225 Delaware Ave.. Room 9. Dr.C. G. Steinhauser. Master: Carolyn A. Wood.Sec., 23 Terra ce. Sessions every Wed., 7:30 p.m.New York City:*

New York City Lodge, 250 W. 57th St.. WilliamStiliwagon. Jr., Master; Edith M. da Rocha, Sec.Sess ions W ed., 8:15 p. m. and S un.. 3 p. m.Library open week days and Sun., 1-8 p. m.Booker T. Washington Chapter. 69 W. 125th St..Room 63. David Wa ldron , Ma ster : Clarence M.Callende r, Sec. Sess ion s every Sun., 8 p. m.

on Next Page)

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' I f a u t P ^ c t u c S i y & t ?

A R L 1 I IL’ I ALK S about a third eye true? Did 

ancient man, like the legendary Cyclops, have another eye in the center of his forehe ad? Is the pineal gland a remnant of this org an ? A rc man’s sensitivity and i n ner percept io n   dependent upon the development of this third eye?

Now. in clear language, such otherwise fabulous  

stories about the all-seeing eye, extrasensory perceptions, and the eye of the mind are brought into  the focus of every man’s understanding. Learn  about mental vision and so-called X-ray eyes from  a lucid portrayal of this phenomenon.

FREE Z2cdcaur4e

Yo ur mind is a mirror of the Cosmic— by means of a minute gland in the center of the head you

ROSICRUCIAN DIGEST

can transform vague impressions of the Infinite 

into dynam ic ideas— so declared D escartes and other philosophers. A f r e e   discourse, entitled  “Sup ersight or the Ihi rd Ey e,” explaining the above fascinating subjects , may be yours. It will be sent you f r e e    for subscribing or resubscribing  to the Ros ic ruc ia n D i ges t .  You may have this world-wide magazine for six months for only 51.75,  and also the free discourse offered above. Use the coupon below and enjoy this exceptional reading.

i R O S I C R U C I A N D I G E S TI Rosicrucian Parki San Jose , California

! Gentlemen:

| Enclosed please find $1.75 for a six-months’ subscription,| to be sent to the name and address below. Also, please send; me, without cost or obligation, the free  manuscript entitled,; “Supersight or the Third Eye.”

' N A M E.........................................................................................................................

; AD DRE SS ........................................................................................

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The following are but a few of (he many books of the RosicrucianLibrary, which are fascinating and instructive lo every reader For acomplete list and description of all of the books, write for FREECATALOG. Sen d orders and request \ o  address below.

THE TECHNIQUE OF THE MASTER By Raym und A ndre a, K. R. C.A g ui d e t o i nne r unf o ld m e nt T hi s b o o k c o nv e r t s t he i n t a nqi b l e w hi s p e r s ols e l f i n l o l o r c e f u l a c t i o ns t ha t b r i ng t e a l j o y s a nd a c c o m p l i s hm e nt s i n h i ePrice postpaid , $2 .00

GLANDS—O ur Invisible Gu ardi ans By M. W. Kapp. M. D.D o v ou r e a l iz e t h a t m i n ut e o r g a n i c s u b s t a n c e s — g l a n d s — o l te n c a u s e y o u rw e a k ne s s e s a nd y o ur s t ro ng p oi nts ' ? T he y l a s h i o n y o ur c ha r a c t e r a nd i n l l ue nc ey o ur p e r s on a l i ty E a c h a l a n d u l a r e x c e s s o r d e f i c i en c y p r o d u c e s a g l a n d u l a rt y p e — a di s t i nc t k i nd o f p e r s o na l i t y L e a r n w ha t v our g l a nd ul a r p e r s o na l i t y i sI l lustra ted. Pr ice p ostpaid , $1 80.

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THE MYSTICAL LIFE OF JESUS By H. Sp enc er Lewis, Ph.D.T he r e a l J e s us r e v e a l e d a l l a s t ' H e r e a r e t he f a c t s r e l a t i ng l o t he I m m a c ul a t eC o nc e p t i o n I he b i rt h , c r uc i f i x io n , r e s ur r e c t i o n , a r id a s c e ns i o n t ha t wi l l a s t o und

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THE BOOK OF JASHER