Rosicrucian Digest, October 1947

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ROS I CRUC I ANO C TO BER, 1947 - 25c per copy

DIGEST

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FRAGRANCE OF THE SOUL

|j I IK an c i en t s a t t r i b u t e d d i r ec t l y l o d i v i n e s o u rce ev e r y t h i n g w l i i c li l o

I l i e Imm, in sense s se em ed per fec t —ibe p er f um e o l f lowers, the sweet

s me l l i n g ea r l y mo rn i n g a i r , t h e t an g o l t h e s ea . t h e my s t e r i o u s s cen t ol

s t r a n g e h e r b s . I h e s e p l e a s i n g o d o r s w e r e a s s o c i a t e d w i t h t h e d i \ i n e

b e i n g o l t h e ( t od s. K v en t h e s o l d w a s t h o u g h t t o h av e a I r ag r an ce ol i ts

o w n f a r s u p e r i o r t o a n y t h i n g e l s e w h i c h m a n c o u l d e v e r s m el l . I n t h e

s a c r e d t e m p l e s, h e r b a l i s t s w o u l d m i x s e cr e t p o t i o n s a n d c o m p o u n d r a r e

i l i c e n s e s w h i ch w ere t h o u g h t t o ap p r o ac h I l ie d i v i n e I r ag r a n ee o f t h e s o u l .

It w as b e l i e v ed t h a t an i n h a l a t i o n o l t h e s cen t ed fu mes w o u l d l il t t h e

sou l lo g rea ter he igh t s . It i s kn ow n tha t ra r e incen ses wi ll a id in p ro

d u c i n g h a r m o n x o f t h e se n s es , a n d l or t h is r e a s o n , t h e R o si t r u c i a n s h a v e

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Ro s i c ru c i an i n ce n s e is .>1 In d i a Mo s s Ro s e s cen t . It i s l o n g -b u r n i n g

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



N E W L Y A P P O I N T E D S U P R E M E C O L O M B E

Th e office of Colombo is a traditional and most hono red one in the Rosicrucian Order. It stems from the memorable custom of the ancient mystery schools to have chaste young girls tend the Sacred Flame in the temple. The flame was symbolic of the light of wisdo m imparted w ith in t hese edifices to the initiates. Today the Rosicrucian Colombo in each temple of the Order further depicts the conscience and moral ideal

ism of each mem ber and the pur ity of purpose of the Rosicrucian teachings. Above is Pearl Reid-Selth. recen tly appointed by the Imper ator of the A. M.O. R.C. as Supreme Colombe for the North and South Amer ican jurisdiction of the Order. She served as Colom be in Detroit. M ichig an, and at San Jose. California. for several years previously.

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O C T O B E R , 19 4 7

N e w l y A p p o i n t e d S u p r e m e C o l o m b e ( F r o n t i s p i e c e )

T h o u g h t o f th e M o n t h : D o A n i m a l s h a v e S o ul s?

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C o p y r i g h t , 19 47, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C . A l l r i g h t s re s e r v e d .



The

Rosier ucian

Digest

October 1947

T H E

THOUGHT OF THE MONTHDO ANIMALS HAVE SOULS?

By T H E I M P E R A T O R

t is generally presumedthat a soul is somethingthat canno t be objectively

perceived like horns orhoofs . C on se qu en t ly .some ag re em en t f ir stmust be had as to thenature or substance ofsoul, before it can be de-

whether animals possess it.To many persons, soul is but a tra

dition. a dogmatic religious definition ofsome intangible quality of their beings.The soul's origin and function are historically accepted by them just a s theybelieve some incident in history of

which they have no personal knowledge. Fre qu en tly, to such persons, thesoul is a mysterious entity conferredupon them at birth, which, often by incomprehensible means, they must keepintact and return to its source at death.

To others, soul is an intimate experience. It is the psy chic life . It is astrange inner existence which is different from and yet nevertheless as definite a reality as the ir physical one. Tothese persons soul is the aggregate ofall sensations, all feelings associated

wi th the “1.” Thus, to them it is conscience. moral discernm ent, com passion. the sense of humility which theyexperience before nature, and self-consciousness gen era lly. It becomes an u ndeniable. ethereal, spiritual entity incontradistinction to the body and itsfunctions. Then, there are also thosewho deny soid but who nevertheless attribute these same characteristics to lifeforce and to the organic functions.

The content of soul, we find, then,is an extremely disputatious subject be

cause in it-' absolute state, it is un - knowable. To the individual it is eith eran inherited idea or it is defined in ac

cordance with his intellectual capacity.There are two elements of generalagreeme nt, however, which emerge froma surve y of the the ory of soul: first,that the soul is of supernatural or divine origin, that it transcends the limitations of the finite world; second, thatit produces similar manifestations in allof mank ind. It is this second elementwhich affords the basis for the determination of whether animals possesssouls. In ot he r words, if it can be pe rceived and demonstrated that animals

possess those qualities or attributeswhich are thought to characterize soul,then, certainly they have it.

Among the ancient Greeks, the highest function of man was declared to bereason and this was identified with soul.Aristotle held that each living thing hadits entelechy or final function, whichconstituted the end or purpose of thatbeing's na ture . I bis func tion was thesoul of that being in contrast to itsphysical form or substance. The gre atest soul of a living thing, because it was

the most complex function, was reason.Since man prominently manifested thisfacultv of reason, lie was considered tobe endowed with the most developedsoul. W ith the advanc emen t of scienceand a more enlightened understandingof the functions of brain and reason,the faculties of mind have become divorced from the na tur e of soul. Th eyhave been disqualified, we might say.as being strictly physical, organic functions not worthy of such a spiritualprom inence as soul. I lowever. even as



late as the seventeenth century, Descartes, emin ent Fre nch philosopher, wasreluctant to attr ibute thinking to animals because he still associated this faculty with soul, which he ascribed to

m an alone. He said, “T he greatest ofall the prejudices we have retaine d frominfancy is that of believing that brutesth ink . . . . I am not a t a ll d is turbed inmy opinion by those doublings andcunning tricks of dogs and foxes norby all those things which animals do,either from fear, or to gain something toeat, or just for sport. I engage to explain all that very easily merely bythe conformation of the parts of theanimals.”

Leibnitz reduced all substance, all

things that exist, to minute centers offorce which he called monads. T he forceof these parts was consciousness and inhe rent intelligence. Each little monadhad a job to do of which it was aware.They were graduated in a scale so thateach monad merged into another, thusaccounting for the unity in nature.The monads highest in the scale, Leibnitz called soul, because they had self- consciousness. Consequently, by thisreasoning, animals were possessed ofmonads similar to those of ma n. Th eyhad many of his faculties, but they had

not attained the highest monads;nam ely, self-consciousness or soul.

,W « n " * Affinity tit Animals

Man has alwavs been aware of hiskinship to animals. It is this relationship that has made it difficult for himto consistently deny that animals havesouls. Am ong prim itive men, anima lshave been referred to as “brothers” because of their help and guidance ofman. The Hopi and Navajo Indians,in the ir rituals of the snake dance, refer

to the reptiles, because of certain oftheir characteristics, as “our littlebrothers.” Th e primitive mind is pa rticularly conscious of its dependenceupo n anim als for subsistence. Theaborigine is obliged to hunt them, combat their skill, ferocity, and strength.He observes firsthand the ir often almostuncanny adaptation to environmentand the ir powers of perception. Suchphenomena, often inexplicable to thesavage, have seemed to relate animallife to the supernatural and caused a

reverence for animals equal to that ofmankind.

Men extol the virtues of human society as proof of man’s divine attributeof soul. However, Pluta rch points out:

“Examples not inferior to the observances of society are to be found amonglions, for the younger carry forth theslow and aged, when they hunt abroadfor their prey. W hen the old ones areweary and tired, they rest and stay forthe young that hun t on.” Again challeng ing m an ’s exalted opinion of hisexclusive divine status, Plutarch asks:“W hat vir tues do they (animals) notpartake of in a higher degree than thewisest of m en? ITow free from craftand deceit they are, and how, w ith openand naked courage, they defend themselves by mere strength of body . . .will the lion be a slave to a lion or thehorse to the horse, as one man is a slaveto another, willing and patiently embracing servitude?”

A common primitive belief, foundoften in religions having fairly well-developed concepts, is that the souls ofhumans pass into animals at death.This is known as the doctrine of transmig ration. Sometimes it is alleged tha tthis is an intended degradation of thesoul, a punishment for some evil done

in this life. In the Solomon Islands aman tells his family in which animalhis soul will reinc arna te. Th e Aztecssacrificed a red dog to carry the soulof the king across a great river or toannounce his arrival in the next world.

The ancient Egyptians had the habitof adding the hieroglyph for go d to thename of any creature that possessed anunusual faculty or characteristic whicharoused the ir admiration. Anima lshaving a faculty parallel or seeming totranscend that of man, were thought

to be imbued with divine powers andwere thus deified. Adm iration and fearwere the basic reasons for exalting animals to a position of worship. Th e bulland the ram gained this prominencebecause of their strength and virility,the cow for its fertility, the jackal forits cunning, and the baboon for its wisdom. Th ese anim al cults, or practices ofanimal worship, were the religion ofthe superstitious masses and did notrepresent the esoteric mystery schoolsof the period. Th ey are sim ilar to the



The

Rosicrucian

Dig est

October

1947

religious superstitions that prevailamong the ig noran t masses of our present times and are not representative ofthe higher concepts of our era.

The ancient Vedaic chants imply

that there is a world for the souls ofanimals. Th e horse and the goat wereimmolated at a Vedic funeral. The ywere thus sacrificed that they mightprecede the deceased and announce thecoming of his soul. In the y ea r 1370,there was a trial of three sows thatwere accused of killing a shepherd. Thetrial was conducted in all seriousness,and eventually the sows, found guilty ofmurdering the sheepherder, were convicted and executed. Th e mora l senseof the sows, their conscious responsibility, was made an issue in the trial.

From the foregoing, it must be apparent that man is hard pressed toclaim soul as an unique quality for hisown kind. If soul is substance, in tha tit is an essence that emanates from Godor the Cosmic to man, and if it cannotbe objectively perceived, then it mustbe realized by man through its manifestations in his being. These manife stations, as we have shown, man defined according to his level of consciousness throu gho ut the ages. Quite oftenthe disturbing factor to him, as Plu

tarch pointed out, has been the evidenceof these same characteristics in anim als.Among the ancient Aryans and otherearly peoples, this problem was overcome by conferring upon animals anequality of soul. W e can not even fallback, as did the ancient Greeks, uponour superior reason as an attribute ofsoul for that, as we also have seen, hasnow been removed from the attributesof soul.

The Doctrine of Incarnation

Christianity, in its doctrine of incarnation , expounds that the divine putson flesh only in hum an form. In otherwords, the divine essence of which soulis said to be is clothed only in mortalform. Celsus, sagacious oppo nent ofearly Christianity in the second century, said that this church doctrine ofincarnation was “absurd.” “God standsin no special relationship to man asagainst animals.” Celsus was thus advocating that all living things, all creation, are the result of the will and theomniscience of God. Therefore, man

had no right to assume that his formwas especially selected to be the onlychannel for the infinite wisdom andpow er of God. Celsus charged human van i ty alone as being the cause of such

a belief.Christianity finds solace in the Bookof Genesis for the belief that man,alone, is the possessor of soul: “and Godcreated m an in his own image.” The n,further, we are told that man has “dominion over the fish of the sea, over thebirds of the heavens and over everyliving thing that moveth upon theea rth .” Th is obviously posits the question of what is meant by the phrase in his own image. Th e advanced thinkerdiscards any anthropomorphic conception that God is humanlike or, in fact,

has any form. W hat, then, is meant bythe parallel? W hat attributes of manare like those of God and are possessedby no other living thing? Is it soul?Once again there arises speculationupon the content of soul, which changesas m an better understands himself. Inall probability, two centuries hence,m any of the qualit ies that m ankind nowattributes to soul will be shorn from itbecause of m an ’s more profou nd comprehension of his mental and physicalnatures.

Universal Life Force

Buddhist philosophy and psychologysuggests a way of answering the question of whether animals have souls.The ideas are ones in which Rosicru-cians, I feel sure, will also concur. W eare told that not all sentient beings arethinkin g beings. In othe r words, everything that has a consciousness of itssurroundings is not necessarily capableof thinking about its sensations. F u rther, all thinking beings do not reachthat stage in which the faculty conceives its own natu re and purpose. M illions of persons can think; they cancome to conclusions as to the relationof their sense experiences to theirneeds. Com paratively few, however,are capable of abstraction, of analyzingtheir own constitution and beliefs, andof developing a philosophy of life.Nevertheless, all sentient beings, theBuddhist philosoph y continues, all thosecapable of objective perception, enduresuffering, because all are subject to oldage, decay, and death. It is this expe



rience, we are told, that forms the connecting link between beings whichotherwise have little in common. “ . . .it is the bridge that unites the humanand animal k ingdom, . . . i t is thefoundation of a universal brotherhood.”

According to Buddhism, animals have

a primitive form of consciousness whichmakes them undeveloped h um an beings.A study of nature reveals that the plantis more conscious than the m ineral; theanimal, more conscious than the plant;and man, more conscious than the animal. This amounts to conferring uponlife force, with its attribu te of consciousness, the designation of the divine essence in living things. It makes lifeforce an an ima m und i or universal soul which pervades all organisms. In every

form this universal soul strives for complexity or development of that organism. Th e more complex, the morephysically developed the organism, themore evolved the manifestations of theconsciousness. It is not tha t the qua lity of life force and consciousness inman is essentially distinct from that ofa dog, but that the organism of man iscapable of greater response to them. Itis these more complex responses whichgive man his prominence among animals. For analogy, a room with onewindow is darker tha n one with a dozenwindows. Th e light entering the roomwhich has many windows has no

greater luminosity than that enteringthe room havin g a single window. Inthe room having many windows, however, there is the opportunity for agreater amount of light to effect itscharacteristics. In m an there is themore complex and developed brain andnervous systems by which there canbe a greater response to life force andby which consciousness may express itself more fully than in the lower animals. The law of evolution is the lawof complexity, an expansion of form toaccommodate the infinite essence underlying it.

Though these remarks may be theologically controversial, we advance theproposition that there are no distinctlyhuman souls, nor is there a variation

of soul essence. T ha t from w hich thesoul springs, the positive Cosmic ene rgywhich engenders life and brings forthconsciousness, is immutable. It is thesame in all men and alike in all fellowliving things. If humans display characteristics in which they excel otherliving things, it is an indication thatthey have gradually attained to agreater response to the divine essencew ithin their being. Look upon the anima l no t as one devoid of soul, bu t rath eras one yet incapable of realizing it.Soul is in all living tilings, but only inself-consciousness does it have its greatest expression.

GREETINGS TO ALL ROSICRUCIANS IN THE

PACIFIC SOUTHWEST!

HERMES LODGE OF LOS ANGELES

Extends the hand of its officers and members to you to

unite with them in a rousing

— R A L L Y —

October 11th and 12th

Program includes First and Ninth Temple Degree Initiations,

Lectures, Demonstrations, and Banquet.

We anticipate the pleasure of having Supreme Grand Lodge officers and

Erwin Watermeyer, head of AMORC Technical Department,

and others as our guests.

For further information and registration, address The Rally Secretary, Hermes Lodge of AMORC, 148 N. Gramercy Place, Los Angeles 4, Calif.

o'uvrun-rj



The

Rosicrucian

Dig es t

October

1947

Light from the EastBy P e r c y P i g o t t , F.R.C.

i t h the exception of per

haps astronomy or astrology there are fewstudies so well calculatedto lead to an expansion ofco n s c i o u s n es s a s t h estudy of comparative religion. No t only is themythology of these alien

:aiths capable of revealingto us some of the deeper principles oflife, which, though perhaps similarlycontained in our own sacred writings,remain undiscovered because of thecrust of conventional think ing in which

they are embedded, but in addition, thestudent acquires a sympathy with thosemany millions who are outside his ownreligious com mu nity. Fin ally, and thisis perhaps the most important, he dissolves that wall with which so manysurround their own special church and,in so doing, impriso n themselves. Th usthe religion of others illuminates ourown.

One of the most significant revelations of a comprehensive view of theworld’s great religions is that they all

point to some great crisis through whichmankind has passed; and because ofthis, all men in some measure havebenefited, or at least have the opportun ity to benefit. In Egy pt of old itwas the death and resurrection ofOsiris. Buddhists point to the meditation under the Bo tree, for then it wasthat the Buddha enriched the worldwith a revelation of the secret of beingand the cause of all pain. T he Greekshad the ir siege of Troy. Th e Moslemstheir flight to Medina. Th e Jews their

Passover. Th e Christians their Cruci

fixion. The Hindus (perhaps the richest in sacred legends) tell us how Rama(to Rosicrucians the name is significant) an incarnation of Vishnu, thesecond person of the Hind u trinity , wasbom on earth to overcome the evilrakshasa Ravana. Th e story of Ramaand Sita performs a double function.It portrays a perfect marriage. Thus,like the Hebrew story of Adam andEve, it has served to sanctify marriage.The sacred writings of India are voluminous. W e are told of Ram a’sachievement in the Ramayana. In the

Mahabharata we are again told, symbolically, of a great crisis throughwhich m ankin d has been safely piloted.Th ere it is the great battle on the plainsof K ura kshe tra. Th is seems to haveoriginated in a rather petty squabblebetween two branches of the reigningdyn asty. H istory in sacred legends isunim portant. Often events are so incredible, or at least unhistorical, as toindicate to us that the significance ofthe story does not lie in its history.If we would learn, if we would expand

our consciousness, we must unveilvarious symbolism and mythology.

Ordeals find Initiation

These accounts of mankind’s ordealand crucifixion have generally moretha n one meaning. In several instancesthe y ar e also accounts of an ind ividual’sinitiation. Indee d it sometimes almostseems as though we are to understandthat this individual initiation itself isthe cause of the disturbance. Th us inthe gospel story we have the three hours



of darkness. W e are furth er told theearth did quake, rocks were rent, andthe graves opened. Th e Jew ish pass-over, the defeat of Ravana by Rama,and the battle on the plains of Kuruk-shetra were all similarly accompaniedby awe-inspiring phenomena.

We note also that in several of thesestories as the initiate approaches hisordeal he is overcome with a feeling offrustration and despondency, the agonyin the garden. Bud dha’s failu re to obtain satisfaction from his life of pleasureas a royal prince, the opposition Mosesfaced in liberating his people, andRama’s exile and loss of Sita are examples of this. An d in the story of Kuru k-shetra yve are told how Arjuna, thougha prince and born into the w arrior caste,

on the eve of the conflicts shrinks fromthe ordeal and almost refuses to fight.

He fears the appalling slaughterwhich he knows would take place onthe morrow. But his charioteer urgeshim to battle. Th en follows a discoursebetween the prince and the charioteer.This discourse constitutes one of theworld’s most helpful scriptures, know nas the Bhagavad-G ita.

The charioteer is none other thanKrishna, the great avatar of India.

This in itself is symbolically signifi

cant. The charioteer both urges andguides. Yet he is of quite hum ble rank,while his pupil is of royal birth. W eare reminded of the saying, “let himthat is greatest among you be as himthat doth serve.”

But Arjuna continues to argueagainst fighting. He knows he willhave to slay his own kith and kin. Wh oare his kith and kin? It is true tha tthere are many of his cousins andnephews and brothers-in-law in the opposing ranks. This is a surface m ean

ing. His kith and kin symbolize hisdesires. Desires are frie ndly to soulgrowth du ring the early stages. Desirefor fame has produced statesmen andwriters. Desire for wealth has developed intellect. Desire for love has produced courage. W ha t has not ma nachieved for the love of wom an? A r

ju na feels it to be ungrate fu l to sla ythose to whom h e owes so much. W eare reminded of the pathetic reproachof Jesus when his disciples failed him,“Could ye not watch with me one

hour?” Buddha similarly was desertedby his disciples before his meditation.

Krishna and Jesus

There are indeed several parallels

between the teachings given by Krishnain the Bha ga vad-Gita and by Jesus inthe gospels. No one should resent finding much of his own religion containedin one that is still more ancient. Ratherhe should rejoice. Un iversa lity enhances its autho rity. Desire for exclusiveness is a form of jealousy. Exclusiveness prevents that expansion ofconsciousness which in reality everyreligious devotee is seeking. It also prevents the coming of inn er peace. W hena human being separates himself fromothers he measures himself against

them. This first produces oppositionand then antagonism.

Krishna tells his pupil that he isunder an illusion if he thinks he killsanyone. “Birthless and changeless anddeathless remaineth the spirit for ever.Death has not touched it at all, deadthough the house of it seems.”

Arjuna urges the uselessness of thefight. Even victory will lead to confusion of castes; today we should callthis revolution. Krishna prom ptly replies, “T h y business is with action only,

nev er with its fruits.” This is analogousto the saying “Take no thought for themo rrow.” It is the reverse of the saying“The end justifies the means.”

Similarly Arjuna is told, “Betterthine own dharma though destitute ofmerit, than that of another well performed.” The Sanskrit word dharma has no exact equivalent in our language. It contains som ething of themeaning of duty and something ofdestiny. Th us again it has a close resemblance to the command of Jesus,“Judge not.”

Arjuna having been given a mission,that of defeating the vast host opposedto him, doubts its wisdom and, likeMoses and Gideon before him, doubtshis own ability. He appeals for un derstanding of the real, that is the higher,natu re of his teacher. It is then th athe sees Krishna in his divine form. Heis the rule r of all. “W ith one fragm entof myself I pervade the whole universe,” he declared, “and I remain.”Ex ubera ntly Arju na cried out, “Trouble



and ignorance are gone. Th e Light hathcome unto me .” This is the parallelof the gospel account of the transfiguration. Ar juna plunges into the fight. Heslays Bishma. Bishma was said to havebeen of royal birth, h eir to a great kingdom. But in orde r to avoid strife hehad forgone his inheritance. This hasalso been said of the Comte de Saint-Ge rmain and of Fran cis Bacon. Bishma,like them, was a sage councilor. As helay dying on his bed of spikes his followers flocked around him. Th ey wereanxious to learn the secret of his wisdom ere he left them. T he y asked himmuch the same questions as politiciansare asking today. “W hy ,” the y asked,“do we have these wars? W ha t exactlyis it that undermines the thrones of

kings?” And Bishma’s answer is equallyapplicable today as in that remote agewh en it was first uttered. “I t is thecries of the weak,” he said, “tha t und ermines the thrones of kings.”

Th en Bishma died. With ou t Bishma’sguidance Arjuna’s adversaries could notprevail. Th e ordeal was over. Thecrisis was past.

That night the wan moon il luminedthe deserted battlefield and gazed won-deringly on the plains of the dead. The

sacred river reflected he r image. Starsescorted her in her path across heaven.Ocean received her in his bosom whenshe fell.

Th en darkness pervaded all. Novoice, no sound, no cry was heard onthe plains of Kuruk shetra. Th ere wasno trumpeting of elephants, no buglecall, no clash of steel, no moan of thedying. Th e dust of battle had subsided. No se ntry ’s challenge disturbedthe peace, no war steed’s tramplinghoofs.

Then a prolonged wail broke thestillness of the night. It was not a wailof agony, bu t a w ail of hopeless, pitiabledespair. It was the wailing of the

women of India bemoaning their lostmenfolk.

Hod In dra Answer*

The great god Indra heard that cryof the bereaved. Out of the sky a lightappeared, shimmering, soft and white.Though midnight, the whole land wasillumined with a light, gentler thanthat of the moon, more radiant thantha t of the sun. None w ere dazzled.None shaded their eyes from its glare;for the light was divine.

Th en th e sacred waters of the Gangesbecame troubled. T he surface heaved.Slow rolling waves appeared. An d fromthe depths of the river form after formarose. Bishma was there, an d so also

was Dhritarashtra, Bishma’s sovereign.W arrior after w arrior appeared. All theran k and file we re there. All whomthe ignorant said had perished in theconflict on Kuru kshetra. T he ir arm orglittered like constellations, their countenances spoke of trium ph. T heir eyessaw heavenly sights and they heardheavenly songs with their ears.

And serene in that triumphantthrong, unmoved by the tumult ofpraise, untouched by the shout of re

jo ic ing, rais in g his head skyward like

some lofty peak disdaining the thingsof earth, and with his feet plantedamong slain heroes as he himself rosedeathless from among the dead, stoodthe Grea t God himself, majestic, powerful, impassive.

Then it was that the cry went up,“0 God of Heaven! Th ine is the cityincorruptible, thine the dwelling placeof the departed.”

Because of this story millions ofHindus have known, as Krishna told

Arjuna, that “birthless and deathlessand changeless remaineth the spirit forever, death has not touched it at all,dead though th e house of it seems.” Itis the Ea stern story of the Resurrection.

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V V V

Th e pseudo-mystic smirks at other m en ’s struggles w ith the problems of exist

ence, while he retires into a self-created atm osphere of smug sanctity. He im

plies that neglect of the world means spiritual supremacy.—Validivar.



Swedenborg, the MysticBy I d a D u n c a n L i t t l e

(From American Rosae Crucis, first American Rosicrucian periodical)

n a p p r o a c h i n g a study ofthis most wonderful lifethe mind is deeply impressed by its universal

character. From youth toage it encompassed notonly our own world, ourcivilization and knowledge, but came in touch,

also, wi th the worlds beyond. Dividedas it is into three equal periods, clearlymarked one from the other, we can distinctly trace its growth and expansionfrom original greatness to still highergreatness. One feels that a maste r musthave incarnated to show the world suchmarvels.

Emanuel Swedenborg was born on

the 29th of January in the year 1688,in that northern city Stockholm. On theScandinavian peninsula nature is in anaustere mood, which is reflected in thechara cter of the people. Th e snow-cladmountains and stormy seas breed inthem a reverence and awe of higherpowers, leading to a religious and mystical tempera me nt. The old sagas of theNorsemen leave deep traces on theirdescendants, and there is a spirit offreedom and an element of tragedy intheir religion.

It was into a deeply religious familythat the boy Em anuel was born. Hisfather was Bishop Svedberg of SkaraStift, a man of much attainment andhigh standing in the Lutheran church.He was reputed to possess the power ofhypnotic healing and had a guardianangel with whom he at times conversed,reminding us of the “daemon” of Socrates and the Platonists. Consequently,as his son grew up, he looked uponintercourse between the physical and

spiritual worlds as a matter of course,and we shall see how it influenced hislater life.

Very little is known of his early

years. In a letter, writ ten long after,he says th at from his fourth to his tenthyear he was constantly engaged uponthe thought of God and spiritual experience, so that his father and motherwere amazed and believed the angelsspoke through him. W hen he was tenyears of age the family moved to thetown of Upsala, with its wonderfulGothic cathedral, and there in thecathedral square the Bishop built alarge stone house. Th ere is a prettystory told in relation to this that makesus acquainted with the family. It seems

it was a house built under most harmon ious conditions. No scoldings, nooaths were heard, every stone slippedeasily into place, the workmen werewell paid and happy. W hen it was finished all the poor of the town, men,women and children were invited to afeast to celebrate the event and werecarefully waited upon by the Bishop,his wife, and their numerous children.So was the house filled with vibrationsof joy, love and service.

It was in Upsala that Swedenborg

received his education, principally atthe university of the same name, butwe have no accurate account of his lifeuntil he reached the age of twenty-one—and here let us pause and glance atthe horoscope of our subject.

As his birth occurred so far northand in a winter month, the chart showsthree intercepted signs of the zodiac,giving us three houses governed by thefiery Sagittarius, which also rises, andthree othei'S under Gemini; therefore



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the rulers of these signs, the planetsJupiter and Mercury, are powerful inhis life. Fo ur planets in the first house,including the sun and Jupiter, showthat much will be accomplished; whilethe sun and Mercury in the humani

tarian sign Aquarius, indicate the direction of accomplishment.

This is pre-eminently the chart of agenius, and is extremely interesting tothe astrologer. As is often the case ingenius, the line between it an d insanityis finely drawn . M ercury, the planetof mind, in bad aspect to Saturn andMars, w hich are in opposition from thethird to the ninth house, and the moon,which also affects the mind, close tothe planet Uranus indicate an unusualstate of the m entality. It is saved fromevil by the benefic rays of Jupiter andNeptune.

We, of course, find the planetsUranu s and N eptune important , as theyalways are in genius. Th e latter is inits own sign, Pisces, which adds to itsstrength. W hen Swedenborg was a boyof seventeen the sun, by its forwardmovement in the horoscope, came intouch with this planet and, under itsinfluence he developed his poetical tendency, and studied music, becoming anorganist in his father’s church. Lateron in the life we shall again see this

power of Neptune.The moon, in this chart, is in close

conjunction with the planet Uran us andthis is one of the most important pointsto be considered. Th e moon in anyhoroscope makes the circle of the zodiacand returns to the place it occupied atbirth, eveiy twenty-seven or eightyears. No w this life, as before m entioned, is divided into three periods, corresponding exactly to each return ofthe m oon to its original position. Theperiods, always spoken of by his biog

raphers, are made important by themoo n’s close touch to the p lanet Uranu s.

The first period covers the life up tothe twenty-eighth year, and during thattime, his work was that of the student,the observer, the scientist, along original and advanced lines, as Uranuswould denote. Th e second period fromthe tw enty-eighth to the fifty-sixth yearwas that of the philosopher, investigating the mind and soul of man . Thethird period, from the age of fifty-six

to the close of the life at eighty-fouryears, is that of the seer, the mystic intouch with the spiritual world.

At the t ime of which we now writeSwedenborg was twenty-one years ofage and had succeeded, after much ef

fort, in procuring the necessary fundsfrom his father to enable him to makea voyage to London. In those days itwas a journey of importance and in hiscase attended with perilous adventures.A great storm nearly wrecked the vessel and they despaired of their lives;then they were boarded by pirates andwere in danger of death; finally, onentering London, Swedenborg narrow lyescaped hanging for breaking quarantine laws, as the plague was abroad inSweden. It is fortunate th at he was ayoun g ma n of calm and poised temp erament. He writes home of these eventsas though he were merely a spectator.

In London for two years he was immen sely industrious. He lodged in thehouse of a matchm aker, a cabinetmaker,a mathematical-instrument maker inturn and learned the trade of each. Heread and wrote poetry, studied mathematics and astronomy, and invented,and wrote a book upon, a new methodof determining longitudes. From London he traveled to Holland, Germanyand France, visiting the universities and

meeting eminen t professors. At the endof five years we find him again in Sweden, and the following are some of theinventions he had completed. An airgun to discharge sixty or seventy shotswithout reloading; a flying machine: asort of steam engine for use in millswhen the water gave out, and manyother things which were far ahead ofhis time. Th e planet Uranus is theplanet of originality and invention andwas influencing him strongly.

Sweden is a cou ntry of great iron and

copper mines and the governmentmaintains a department called theBoard of Mines. W hen Swedenborgwas about twenty-eight years of age,his father, who was on friendly termsw ith the king, obtained his appointm entas “Assessor” in this department andhe retained the post for thirty years.He was particularly qualified for thiswork for his mind was of a practical,as well as scientific nature, and he wasneve r content with theory. He brought



about many improvements, traveling todistant countries to study th eir methodsof mining and introducing them intohis own land.

At this time occurred his only love

affair. He had a friend, a scientist withwhom he had worked, and he fell inlove with this man’s youngest daughter,a girl of abo ut fifteen. As she was soyoung she was not consulted, but herfather gave Swedenborg a paper containing an agreement that she shouldm arry him when older. I t appears thatwhen she heard of this she was greatlydistressed and implored her brother tosteal the paper, which he did. W henSwedenborg learned the state of affairs,he released the girl and vowed neveragain to think of wom en. A vow easy

for him to keep, as his chart indicates.With the sun and Mercupr in the signAquarius, Venus in Capricorn, and themoon in conjunction with Uranus, itwas improbable that he would marry,and he never did. H e returned to hismathematical studies and in 1719 wasennobled by the Queen Ulrika Eleonorafor special engineering feats accomplished under his directions the previous year. His elevation to the nobility

ave him a seat in the parliament ande became a very active politician,

which is indicated by Venus and Jupiter rising in the sign of Capricorn, thesign of the statesman and politician.

Let us imagine Swedenborg’s standing before us. A ma n above the averageheight, strongly built, the head large,the face long, with features stronglymarked, and the eyes a brilliant blue.The expression, calm, decided yetkindly; the expression of a man ofcharacter. Th e intensity of Uranusseems to have acted on the mind only,leaving the per son ality calm, poised anddignified. W e see a ma n of the world,of polished manners; a traveler in allof the countries of Europe, speaking thelanguage of these countries and acquainted with their life and customs;a brilliant scholar and philosopher, thefriend of both scientists and kings,and yet withal—a man simple, ascetic,living a life of absolute integrity andhonor. It is a satisfying picture.

The second period of this life is thatof the philosopher. Fro m th e study ofmatter and the conditions of matter,

Swedenborg passed to philosophy, butit should be remembered that he wasalways a scientist, a man of facts, andin his philosophy he clings to facts as abasis. Th e practical side of his minddemanded satisfaction yet his imagination was always brilliant and daring.New faculties now began to awakenwithin him, and his great desire was tofathom the mystery of the soul. Heapproached this my stery as a man of histype would approach it. He believedthat the soul must be located in a certain part of the human anatomy, andhis first work of this middle period wasthe Eco nom y of th e A n im a l Kingd om . He made a profound study of anatomy,taking long journeys to foreign countries to attend lectures. He says in the

book just mentioned, “Thus I hope,that by bending my course inwardscontinually, I shall open all the doorsthat lead to her and at length, contemplate the soul herself; by the Divine permission.” Two m ore books followed, The Animal Kingdom and The Wo rship and Love o f God. These bookswere all written in Latin. Throughthem he acquired a European reputation, and was made a member of theAcademy of Sciences of Sweden andRussia. W ith all his study and all hiswork he was still unsatisfied. Th e soulever seemed like a will-o’-the-wisp. Itled him on and on, but always eludedhim. It appeared to be here and thereand y et was not. Its action ever m anifest in all the life of man, and yet itwas never to be found by research intomatter.

About this time closes the secondperiod of the life and opens the third,last and most wonderful. Somewherenea r his fifty-sixth yea r the planet Neptune began to be stirred into activity.This planet has a great influence upon

the soul that is capable of respondingto it. It affects the emotions and produces a yearning, which is, in reality,the desire of the soul for union withthe infinite. This inward hu ng er isoften misunderstood by man, whostrives to satisfy it by sensuous pleasures or the taking of drugs, and thusdegrades himself. But the m ore advanced soul understands and is raised toheights of which he never dreamed.

(Continued on Page 336)



You Can Be a Scientist

The

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October

1947

By B u d K i m e s

s c i e n t i s t is an individual

who sets about discovering the facts or laws ofmind or mat ter , by induction, experimentation,or observation. Somehow,he feels that just behindthe dark shroud of mystery, wh ich surrounds his

ife, lies the answer—the key to being,rilled with his convictions, he rides like

a knight into battle; his weapons ofsystematized knowledge sharpened tothe piercing utmost.

Though worthy are his discoveries,his combined knowledge is as a smallfire glowing dimly against the outerdarkness of ignorance—a darkness fromwhich humanity pours to warm itselfand take false courage. If man is everto be truly free there must be newknowledge, new discoveries made, newfuel added. Yet, to date, the scientist—the laboratory type whom we commonly accept as the true scientist—hasbothered himself with only things of ama terial nature. And today, strange as

it sounds, he finds himself facing thenothingness of his own materialism.

He has, after years of study, foundthat the atom is nothing, more or less,than certain URGES following definitepatterns. Throu gh the use of greatmachines and secret processes he candisturb the pattern of these URGEScausing a great destructive force as aresult of this disturbance. Throu ghsimilar action he can even change thecomposition of matter itself, and by sodoing he has found that material com

position resolves itself into nothing

more th an URGES combining accordingto pattern and acting according to lawto form atoms; atoms combining according to pattern and acting according tolaw to form molecules; molecules combining according to pattern and actingaccording to law to form the car youdrive, the house in which you live, andeven yourself.

Simple, isn’t it? or is it? Fro m w heredo the URG ES come? W hy do they follow such definite patterns with suchwill? W here do the patterns originate?

These are the questions of today—thequestions which the scientist has yet toanswer. Yet in destroying m atter andtrying to find its source the scientisthas done this one great thing. H e hasdiscovered the natural laws by whichm atte r functions. He has found thatany effective thing is nothing morethan ineffective matter combined according to effective law.

For instance, a nation may containmountains of materials required to produce the Atom Bomb, yet these moun

tains of matter lie harmless until thescientist of that nation learns to combine them in a certain definite way—to a pre-devised pattern; then and onlythen does that combined material contain its potential destructive force.

J*attorns and M.aivs

Notice the next immense bridge youcross. If it w ere jus t a pile of steel andwood, or cem ent and stone, lying on theriver’s bank and you were given all themanual labor and equipment you



wanted , could you reproduce it? Youcould only IF you applied all the structural laws that p ertain to the design andconstruction of bridges. If combinedother than according to the pattern laidout by those laws your bridge wouldfall before its completion.

Dump all the materials required toform yo ur home in a pile on the groundand you have useless junk. Pu t themtogether according to structural, electrical, and mechanical laws—conforming to plan—and you have a very cozyplace in which to live. Break some ofthose laws and the plan, the preconceived purpose of that house, is not fulfilled.

It follows, as night follows day, thatnot only bridges, houses, automobiles,and all things of material nature arethe on ly patterns operating according tofixed law; but all things—even life itself—is such a pattern operating according to such laws. And never, under anycircumstances, can these fixed laws bebroken without disturbing the divinepattern and bringing about disastrousresults; this being true then, what ofthese laws? From wh ere do they come?In what realm do they exist?

These laws are the so-called laws ofGod, of the Infinite, of the Eternal.

Th ey are indestructible. Th ey remainunchang ed af ter their m aterial manifestations have crum bled to dust. If today,all knowledge of them was lost, theywould still exist—standing ever-readyfor rediscovery, for re-use. Th ey areaside and apart from material mortality, because they give materialism itsexistence. W ith this discovery comesan even greater discovery—the discovery that behind it all is an over-allEternal Intelligence— a single EternalMind—a Mind which contains all

truths, all knowledge behind existenceitself. Some of those truths are knowntoday; others rem ain obscure. Clearaway th at obscurity—that is your challenge if you would be a scientist!

The Seareh into Self

Take a moment out and delve intosome of the great scientific discoveriesof the past. Th ey, eve ry one, are fascina ting stories. Stories th at are filledwith courage, with convictions strongenough to stand against a doubting

world. Read of the terror Om ar Kh ayyam brought to the ruling house ofPersia, when one thousand years afterChrist, he proclaimed that the worldwas as a ball and rotated around thesun. Read the story of Pas cal’s life ofsacrifice, or the story of Mesmer whosegreat discoveries are still regarded asworkings of the devil instead of thehum an mind. Tu rn the pages backonly a few years and read of the abusesheaped upon Freud. These m en havetaken courses directly opposite to common and religious beliefs and havecaused definite turning points in ourcivilizations.

Where, you ask, did these men getsuch seemingly radical ideas? W hy, inthe face of torture and ridicule, did they

continue their works? Look backthroug h their biographies. Th ey wereindividualistic in their thinking. Th eirminds w ere free of the prejudices of theday; free of the cluttering, erroneousthoughts that were binding the peoplearound them in chains of ignorance andleaving them to rot in the filth of theirsuperstitions. These men w ent searching—searching into their own beings,into themselves. An d searching intothemselves they came into communionwith the never ending stream of their

own intuition. Th ey examined thethoughts—the ideas washed in upon thewave of intuit ion—and they were intrigued. Th ey experimented and toyedwith these glittering bits of truths, fitt ing them into the pattern of the unknown. And as the pattern grew thesemen became possessed with an honestfaith in what they were doing. Finallyafter years of working, fighting theirown doubts, even fearing that perhapsthey were insane as they labored, theybrought to the world th eir g reat discoveries. Tru ths th at made man a littlefreer and less afraid.

These are the men who are the truescientists, these men who have courageto tap the stream of their own intuitionand gain from it, unafraid, the secretswhich shall someday loosen man entirely from his bondage.

God—being good—has given all menthis greatest of gifts—the gift of intuition. It is the living stream th at flowsbetween the Infinite Mind of God and



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October

1947

the finite mind of man. An d no mancan be greater th an the am ount of God’sconsciousness that he is able to receiveand assimilate. Le arning to receive andassimilate that consciousness—learningto clear away the cluttering dams that

human error has placed in this living

stream—learning to clear away all obstructions so that the stream may flowfreely and fully into our hearts—thatis the a rt of living.

There is a job for every man, andevery man who succeeds is truly a

scientist in the highest degree.

SWEDENBORG, THE MYSTIC(Continued from Page 333)

The seer, the mystic, is the child ofNeptune. W hen the moon was, for thesecond time, approaching her place atbirth, she came in harmonious relationto Neptune, awakening still further,forces that had already stirred underthe influence of Venus.

This influence had caused the desire

in Swedenborg to write the book The Knowledge and Love of God , whichreally belongs to this period. In it hesays, “Our loves hold the reins andexcite and govern our minds; by themwe are drawn and them we follow.”His mind gradually grasps the fact of“Correspondences”; the material eversymbolizing the reality of the spiritual.He begins to know the soul, not byfacts, nor philosophy, but by spiritualinsight.

About this time he began to have

dreams and visions; dreams so remark able tha t he kept a record of them,dreams that increased rapidly in clearness. This record which he calls theSpiritual Diary tells of strange lightsseen, an d voices heard , an d visions wonderful. Sometimes he passed into a stateof trance and remained thus for daysat a time. He could induce this tranceby certain methods of breathing. Finally an angel appeared to him andthe y conversed together. From thisevent onward, he could, in perfect

wakefulness, in the light of noondaysee into the spiritual world and talkwith angels.

We must remember that while thischange was going on within him, hewas still an active man in the world,meeting m any people, writing and publishing books, and employed in theBoard of Mines. W hen he was fifty-eight years of age the king, Frederick I,wished to promote him to a high position in this department because of hisable and efficient work, but he declined

the honor. He was still an active me mber of Parliament, and few of hisfriends knew of the change that hadcome over him. From this time on hedevoted himself, almost exclusively, towriting the books that he believed weregiven him from the spiritual world.These books are many in number: The

N ew Jeru sa lem , The Last Judgment ,The Angelic Wisdom , and H eaven and

H ell are perhaps the best known. Th eywere published in London and Amsterdam and necessitated m an y journeys.

At this time, about 1747, travelingwas a difficult matter compared withtoday. Wood en sailing ships weremuch at the mercy of storms, while onland bad roads were traversed by meansof hea vy coaches. Pira tes we re activeon the sea and brigands on the land.Swedenborg traveled all his life and

met with many dangers in the earlypart , as the planet Satum in the ninthhouse would indicate. Afte r, however,his intromission into the spiritual worldthere was a complete change. Fairwinds always accompanied the ships onwhich he voyaged; so well was thisknown that all the captains desired himas a passenger. W herev er he we nt hewas beloved by the people, who claimedhe bro ught them good fortune.

The re are m an y stories told of hiswonderful powers as a seer, but he

would seldom exhibit them. However,one day in the year 1770, a large number of people had met in the city ofGothenburg to do honor to Swedenborg. A t the dinner table he sat nextto a merchant named Bolander; suddenly turning, he said sharply, “Sir,you had bette r go to your mills.” Mr.Bolander was surprised and hurt at theshort, somewhat rude manner of thisremark, but he left the table and wentto his mills. W he n he arrived there hefound a large piece of cloth had fallen





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

The

Rosicrucian

Diges t

October

1947

r n a — - - i i m e r i c a is beset with prob-A lems of race , religion, and

H l | l \ minorities. Probab ly first / \ among these urg ent prob-

&|L|jj I — \ lems is the status of the» Negro citizen and family,S I as most sociologists recog-

For a great many decades, unthinking persons have comforted themselves with the illusion thatthe Negro is somehow an inferior typeof human being, condemned or rele

gated by nature to live a life of subservience and the performance ofmenial tasks.

However, in more recent years alarge num ber of Negro men and womenhave shown that, given a favorable,healthful environment and an opportunity for an education, the colored citizen quite capably holds his own in thecompetition of life. Open-minded persons are forced to the conclusion thatthe Negro is not at all inherently inferior; his generally depressed status is

due to the fact tha t he ha s not received,for generations, a fa ir ch ance in thegame of life.

Like all great spiritual truths, thedemocratic ideal is ver y simple. Nowordiness, no obscurity—it means exactly this: that all citizens should havean equal chance, equal treatm ent beforethe law, and a career freely open to thetalen ts of the individual. Since theNegro is a citizen and a human being,he is certainly no exception to thisdemocratic article of faith.

The same ideal, the same humanrights apply to the Jew, the Italian,Pole, German, or any other Americanof foreign extraction. For that ma tter,we are all, except the native Indians,descendants of foreigners.

Students of mystical and esotericphilosophy ought to be particularlysensitive to these ethical problems ofthe comm unity. Mysticism asserts thesupreme worth of the individual, of thesoul-personality as an emanation ofGod. Spiritually, if not yet materially,

all me n are brothers. W e are foreverunited in brotherhood by the all-powerful Father-M other Principle of the universe. Can aspira nts to mystical illumination observe racial distinctions anddiscriminations, and still be loyal totheir underlying philosophy?

W ith perfect logic and hum anity theGrand Lodge of AMORC observes noracial restrictions or distinctions. W ehave a growing number of coloredmembers in the United States and elsewhe re. Incre asing num bers of colored

inquirers attend our public lectures andwrite for our explanatory literature.There is great interest in spiritual sub

jects in wide segmen ts of th e Negropopulation.

At the present time the Order’s general policy is to permit local Chaptersand Lodges to form their own by-lawsand regulations governing membership,in accord with the prevailing social customs of their own community. Thus,if segregation is strictly enforced between the white and colored peoples of



the community, the local body willusually observe the same policy.

While this is perhaps understandablefrom the point of view of local customand avoiding possible friction, it leavesmuch to be desired ethically and philosophically. Speak ing pu rely as a Rosi-crucian student and in no official capacity, I am wondering if the local Rosi-crucian bodies ought not to lead ratherthan fo llow the com munity in the delicate matter of improving and democratizing the relations between races?

The Benjamin Franklin Lodge ofPhiladelphia sets a very definite example in this respect. No t only are colored Rosicrucians freely admitted toLodge membership, but the outer andinn er .guardians of the Lodge are both

colored Fratres. As far as I could determine from several visits to this Lodge,such freedom of race relations is quick lyaccepted as a normal thing, as it oughtto be by brethren of the Rosy Cross,and the Lodge carries on its rituals andinstructional activities without thoughtof racial distinctions.

If colored members in any city orcommunity wish to form their ownRosicrucian Lodge, and can conformwith the general regulations governingthe formation of Lodges and Chapters,

they are privileged to do so. However,it is my belief that any Lodge, including these Lodges formed by coloredmembers, should admit to their localmembership any active students of theOrder who can qualify in the regularway, and comport themselves as ladiesand gentlemen. It seems a mockery ofour mystical idealism to deny membership in a local Chapter or Lodge to anotherwise qualified member just because he or she is colored.

The answer to this, that visitation by

colored members be freely permitted, isnot enough, because an unfair and unnecessary racial distinction is still beingmade—one which cannot be justifiedin an organization devoted to the spiritual advancement of mank ind. To besure, this is a very controversial anddifficult subject, but this is the opinionof one member who has thought aboutthe problem a great deal and observedthe races at work and play in all partsof the United States and in Canada.

If we once admit discrimination,where are we to finally draw the line?Can we justify the exclusion of Jews?Of Germans, Italians, Orientals, orwhom ever? It is a ver y dangerous policy, so very difficult to justify in terms

of Cosmic law an d p rinciple.Segregation of races in America is a

losing policy, doomed to failure. Itsfinal logical absurdity would call forshipping all Negroes back to Africa.This is as irrational as propaganda forreturning all Jews in the western hemisphere to Palestine, or the forced return of any national, religious, or racialgrou p to its point of origin. Americaseems destined to be a melting-pot ofall races and peoples, in orde r tha t fromthis unique synthesis of blood typesmight rise a mighty culture, a civilization rich in art, science, and religion.

W he ther we accept it as a policy ornot, assimilation of the Negro and othermino rities is actually going on. Everyone has observed that the great percentage of colored persons are not black,but various degrees of brown shadinginto white. The white man himself hasbeen largely responsible for this mixingof the races. Supposing, as one wit remarked, our great-great-grandchildrenare not white at all, but rather tan orper hap s cocoa-colored? Is th at neces

sarily evil? If so, why? Th e importantissue is the evolution of self, and notthe color or shading of the soul’s garment.

Indeed , skin-color is of no imp ortancewhatsoever to the soul-personality, andpersons who look at life from the soul’svantage point ultimately reach thisconclusion.

* * *

Time Magazine in its issue of July14, 1947, page 59, mentions an astronomer of Argentina who propounds

the “outside in” theory, that the universe is within the earth, which is asort of hollow ball enclosing all else.

While these geocentric, cosmologicaltheories are unfavorable w ith the dominant scientific and astronomical authorities, they are very popular withunorthodox thinkers all over the world.Several months ago while in New York,a gentleman who had just returnedfrom Germany and Central Europe informed me that an abundant amount



The

Rosicrucian

Dig es t

October

1947

of literature written in German andother languages is extant on the sub

ject of th es e geo cent ric or cel lu la rtheories.

The increasing interest in this oddtype of co sm olo gic al speculat ion

throughout the world reminds one ofthe arcane or cellular cosmology disseminated by AMORC in the form ofsupplementary discourses, but not officially blessed by inclusion in the p rivateteachings of the Order.

Personally, the writer has long been“sold” on the general merits of the cellul ar cosmology. Its broad contoursgive sense and meaning to other mystical doctrines, which simply do not conform with the Copemican world-viewor the generally-accepted scientific cos

mology.Th e arcane cosmology states tha t the

universe is a great living cell, whosecenter or positive nucleus is the Godhead, the central Divine Source of allBeing, and whose outer husk or shell isthe earth. All natu ral phenomena, allthe creatures of nature including man,are within the cell, or inside of theearthly integument, and not outside ofit. Th e sun, planets, and stars, and allthat we see in the heavens are withinthis universal, living cell, the body of

God.This u nusu al theo ry is not at all new.

Plato wrote along these lines, andprobably derived his ideas from theEg yptian Mysteries. In the Platonicview, the universe consists of a centralpoint, the seat of the presiding deity,surrounded by concentric spheres ofmingled light and darkness, and bounded by a sphere of fire.

One of the first questions asked bythe inquiring mind is, if all being isinside the earthly sphere, what is out

side of the cell? Plato said it was asphere of fire; we do know that as wedig into the earth’s crust great heat isencountered, as is likewise demonstrated by volcanos, hot springs, andsim ilar pheno men a. But as we digdown, according to this view, we arenot digging towards any molten center,for the earth has no material center!Has a hollow rubber ball any materialcenter? As we go deeper into the earthwe come closer to the outer sphere of

fire—the Inferno of Dante and the hellof many religionists!

Plotinus, renowned among the Neo-Platonists, also approximates this cellular theo ry with his doctrine of em anation, discussed in previous issues of this

column. Since the earth ly sphere isfarthest from the Source, or Center, itis the grossest of the spheres and is, according to Plotinus, pure pr ivation .

Friends, the doctrine of the spheresmakes intelligible many of the mysteries of mystical thought. The re are various spheres of consciousness in the Cosmic Realm, reaching upward from thegross earthly sphere to the ultimateDivin e Ce ntral Source. Ou r evolutionis gradually to encompass these spheresof consciousness in the Cosmic, 4to as

cend th e spiral of Life, Light, and Love,until at last we are completely and finally One with the ineffable CentralSource.

This concept of the spheres of higherconsciousness, all within the consciousness of God, lays bare some of the mysteries of the after-life and the soul’swand erings. Our status after death, ortransition, depends entirely upon thedegree of consciousness and moral elevation we have attained in this earthlylife. Stewart Edw ard W hite’s last and

splendid book, W ith Folded Wings, makes this poin t beau tifully. Consciousness is the one and final reality, andthe expansion of consciousness is ourgreat aim while in this world.

Thus, we all stand somewhere, so tospeak, in this hierarchy or ladder ofthe Cosmic spheres that leads to thefinal unio n with God. Since we cannotpossibly ascend the entire spiral ofevolution in the single bound of onelife, we must return to this earthlysphere or school of privation again and

again, expanding our consciousnesswith every turn of the wheel of rebirth, and anticipating the day whenwe need re turn no longer to this limitedsphere.

As Mr. White points out in his excellent book, and as all initiates know,the change in consciousness at transition is ver y slight indeed. W e ourselvesare still very m uch in the Cosmic Realmbetween incarnations. W e cannot learnthe lessons or discharge the obligations,



while in that immaterial status, whichbelong to this earth ly existence. Th usit is that we return, according to theLaw.

Consider this doctrine of the Cosmicspheres and see if it does not harmonize

more easily with the arcane or cellularcosmology than with the Copemican or“open ” universe. M an, too, is symbolically a cell, with his body corresponding to the outer material or earthlyshell and his spiritual heart center representing the H eart of God. M an is themicrocosm, while the living universe isthe macrocosm. Th e same laws andgeneral principles of organization applyto each. Hermes taught, “As above, sobelow.” Jacob Boehme wrote: “I amnot collecting m y knowledge from let

ters and books, but I have it within myown Self; because heaven and earthwith all their inhabitants, and moreover God himself, is in man.”

Yes, the Microcosm contains allwith in it, esoterically considered, jus t asthe Macrocosmic cell encompasses allbeing. M editate well upo n these doctrines and conceptions, fellow students,and great will be their value for yourenriched mystical understanding.

* * *

The Order is undertaking an exten

sive campaign of public lectures andother promotional activities designed toaffect the following cities and their environs: Chicago, Milwaukee, Detroit,and Minneapolis-St. Paul. W e urge all

our members and friends in these citiesto read carefully and retain this information: There will be a Rosicrucianfree public assembly each Wednesdayat 8 p.m., at 32 West Randolph Street,12th floor, hall C-l, Chicago. Mem bers

are invited to tell their friends and allinterested parties about these lecturemeetings.

Every Friday at 8 p.m. at the sameaddress our lecturer will conduct a private class session for new members ofthe Order, especially designed for thosewho are affiliating as a result of thesepublic meetings.

Our counselor, a member of the International Lecture Board of AMORC,will be available for personal interviewswith members and the public on Tues

days, Thursdays, and Fridays from 3 to5 p.m., and Thursdays from 7:30 to 10p.m. in the quarters of Nefertiti Lodgeof AMORC, 116 South Michigan Avenue, Chicago 3, telephone Randolph9848.

There will be additional public lectures on Sun day evenings, at least oncea month, in Milwaukee, Detroit, andMinneapolis. W atch you r local newspapers for announcem ents of these public meetings, or contact y ou r local Cha pter or Lodge for information. Tell yourfriends about these meetings, and b ring

them with you. This is an effective wa yto spread the influence of the Order andto bring many worthy persons intoactive membership and participation inour cause.

IN MEMORY OF A ROSICRUCIANFrater John Tuggy left this life as he had lived— pe ac eful ly . He passed through

transition on Friday, September 12. His was a simp le life. He never personally ex

perienced what men call wealth and power, but he found in life those treasures which

most me n overlook. H e had long follow ed the simp le trade of shoemaker, like Jacob

Boehme and other celebrated mystics. W hile shaping shoes for those in ev ery walk of

life, he found time to meditate about the paths wh ich m en travel. From his rumination,

sprang thoughts, worthy of any philosopher, by which his life was guided. Frater Tuggy

was one of the first members who affiliated with the second cycle of the A.M.O.R.C.

—over thirty year s ago! His w as a continuous membership, never had he been affected

by the exigencies of the times. Constancy and loyalty were some of the treasures he

had found in life. Your great Initiation has come, Frater Tug gy. No one is more

worthy of the experience.



The Astral Light

The

Rosicrucian

Digest

October

1947

By H. C. B l a c k w e l l , F.R.C., Grand Councilor o f AMOR C

h e Astral Light is theprime substance and factor in the creation andcontrol of all visible existence. Fran z H artmann, in his Paracelsus, says of the Astral Light:

“A universal and living ethereal element,

still more ethereal and highly organized than the A ’KASA. The former is

universal, the latter only cosmic. . . .It is at the same time an element anda power, containing the character ofall things. It is the storehouse ofmemory for the great world (THEMACROCOSM) whose contents maybecome re-embodied and reincarnatedin objective forms; it is the storehouseof memory of the little world, the Microcosm of man, from which he mayrecollect past events. It exists un iformly throughout the interplanetaryspaces, yet it is more dense, and moreactive around certain objects on account of their molecular activity, especially around the Brain and Spinalcord of human beings, which are surrounded by it as by an AURA of light.It is this aura around the nerve-cellsand nerve-tubes by which a man is enabled to catch impressions made uponthe astral aura of the cosmos, andthereby to read in the Astral Light.

“It forms the medium for the transmission of thought, and without such ame dium no tho ugh t could be transferredto a distance. It ma y be seen by the

clairvoyant, and as each person has anastral aura of his own, a person’s character may be read in his astral light bythose who are able to see it. . . . Everyliving nerve has its astral aura, everymineral , every plant or animal, andeverything of life, and the glorifiedbody of the SPIRIT is made to shineby its light.”

This great magical agent is revealedby four kinds of phenomena, and hasbeen subjected to the manipulations of

science under four names: HEAT,LIGHT, ELECTRICITY, MAGNETISM. These four imponderable fluidsare, therefore, the diverse manifestations of one and the same force, whichis that substance created by GOD before all else, when HE said, “LETTHERE BE LIGHT” and there waslight.

Everything which exists has beenevolved from it, and it reproduces and

preserves all forms. W ha t we callimagination is simply the inherent faculty of the SOUL to assimilate theimages and reflections contained in thisliving light.

This great magic agent of nous hasfour properties: to dissolve, to consolidate, to quicken, and to moderate. Thesefour principles, directed by the W ILLof man, modify all phases of nature.It subsists of two forces, one of attraction and one of repulsion; it is continually ascending and descending. By

this twofold force all is created and preserved. It is the same mo vem ent asthat of the sun which draws and repelsat one time all the planets of its system. It directs the instinct of animalsand does battle with the intelligence ofman . This vibration is the breath ofGOD in action among all created things.It is the force that animates nature.

VIBRATION—when conceived to beexistent—materially or intellectually,gives us the key of all phenomena.

This substantial light is sometimescalled the astral body. It is tha t whichmakes and t ha t which becomes. It isthe fire out of and by means of which,body and soul are generated. It is thefiery man ifestation of the soul, the magnetic factor of the body. Th is light issubstance; and from it proceed thegases and th e minerals, which are unindividualized, and from it also proceedsthe organic world which is individualized, but MAN it could not make—for MAN is fourfold, and DIVINE.



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian fraternity. It is the focal point of Cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside wh en m any thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time w ill receive the benefits of the vibrations. Those who are not members of the organization may share in the unusual benefits as well as those who are members. Th e book called “L iber 777” describes the periods for various contacts with the Cathedral. Copies wil l be sent to persons who are not members if they address their requests for this book to Friar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage stamps. (Please state whether member or not-~this is important.)

SLAVES OF TIME

h e ways of man areclosely regu lated by time.These regulations have,in fact, become a part ofour daily system of habits. W e retire and arisefrom our night’s rest bythe clock. Unfortunately,

in many cases, and tothe detriment of health, our meals areregulated more by the clock than bythe de man ds of the body. Of course, itis obvious that our hours of work andour social and business contacts mustbe directed by an agreed standard, andthat is also indicated by clock time.

To one who regularly carries awatch, a realization of how much wedepend upon time is clearly evidencedif the watch is forgotten. M an y timesduring the day we have referred to its

imaginary face, or to where we havecustomarily carried it, and have beenirritated with ourselves for not havingit on our person. Th ere are advantagesand disadvantages in governing ourlives by time, and as long as man carries on his activities in this world, theclock will continue to be an important

factor in regulating his environment.W he n we look beyond the world di

rectly affected by man, however, wefind that many of nature’s ways absolutely disregard time. N atur e proceedson a course which man judges in time,bu t its course is far beyond time. Infact, it transcends time and makes thatfactor of minor importance in the overall manifestation of na tura l laws. It istrue that nature does respond very specifically to the seasonal cycle and normally functions in harmony with the



seasonal fluctuations. If necessary,however, there are times when naturedisregards even the seasonal cycle andexpresses itself in ways contrary to thenormal acceptance of time by man.

Since the period that m an has taught

past history, time has been made morecompletely a part of his past as wellas his present. History is a record written in terms of time, but regardless ofman’s achievements in time, considerthe fact that nature always eventuallyis the winner. In a busy city whereman has paved the streets, laid sidewalks, and erected huge buildings, wefind the continuous expression of natureeven in the small plants that grow incracks of concrete. They always giveevidence of themselves in spite of all

that man has done to eradicate them,and continue, as a part of nature, thisresolute manifestation. Th ere are therema ins of ma ny cities at various pointsin the world that have been the centerof thrivin g civilizations. In C entralAmerica there are sites of ancient civilizations where man, beyond our comprehension of today, erected edifices,paved areas, and believed that naturewas completely and permanently heldback for m an ’s manifestation. Nowthese cities not only lie in ruins, buthave been encroached and almost hid

den by na tu re ’s growth. ( T he expression of nature was only temporarilyheld back, not eradicated.

Animal and plant life continue intheir own ways. Th ey did so beforeman made his appearance on earth,and in all probability will do so afterm an is forgotten. Cities and thei r civi

lizations rise and fall, but the migration of birds, the life cycles of animalsand plants which may be held up fora while in man’s time, eventually willgo on as usual. Tim e, and the achievements of man in terms of time, cause

him to become m ore an d m ore objectivein his thinking until time itself becomes a burden. M an becomes regimented in terms of time until he findsthat he has little occasion to really behimself. However, in those momentsof relaxation and meditation, which areall too few if all the demands of modern civilization are met, man reachesbrief subjective states where he can become aware of the unreality of time interms of eternity.

The expression of nature, to which

we have referred, is an expression ofeternity. It is not something that liesin the future, but the expression of thelaws of God as the y now are. Ete rnitynever actually ends nor begins, but toman it seems truly to begin when hebecomes aw are of it. If ma n is toachieve his true place and dignity ineternity, and thereby in the Cosmic, hemust throw off the shackles of time.True it is that time can be his servantand helper in his objective living, but hemust not be its slave when he reachesthe concept of know ing himself. It is

in a subjective moment, in a period setaside for contemplation, that manglimpses the flow of nature and theCosmic freed from the bonds of time,and sees that within this great flow ofever-being he can find his place as apart of it and move toward the achievement of his godship.

LODGE RALLY IN PHILADELPHIA

The

Rosicrucian

Di gest

October

1947

Members of the Benjamin Franklin Lodge in Philadelphia invite all members in that

area to participate in their Lodge Rally to be held Saturday and Sunday, November 15

and 16. A special program is bein g planned for both days. For particulars, write:

Edna M. Jalbert, Secretary

Benjamin Franklin Lodge, AMORC

1303 Girard Avenue

Philadelphia, Pennsylvania



SanctuariesBy J a y R. M c C u l l o u g h , M .A., F.R.C.

Curator, Rosicrucian Egyptian Museum

h e subject of this articleis purposefully not a newone, and the substance ofthe message it hopes toconvey is so well knownas to make of it an aphorism honored for themost part by the tongueand immediately forgot

ten by the head and heart, ft is wellfor all of us, from time to time, to takestock of some of the glib truisms usedin our accustomed speech and reintroduce the accepted and half-rememberedaxioms to an understanding which isat all times aware of whatever truth iscontained therein.

Those who have attended a generalconvocation in a R osicrucian lodge roomare familiar with the oft-repeated formula of which I am here submitt ing anexcerpt: “we come to this sacred place,made sacred by our thoughts and conduct . . . Le t these words be th e central theme behind eveiy thought andpicture expressed in this discourse.

There is a basic, primary human

need for the establishment of a Sanctuary, a Holy Place, an area or spotset aside for the purpose of contact withthe hig hest aspirations, forces, or power-concepts known or sensed by man. Itserves in his mind as a useful or comforting intermediary between man inthis material “world of strife” and thesupramundane, causative forces, orhigher spiritual energies toward whichhe reaches for aid or reintegration. Itserves as a doorway, a port of entry,or threshold through which he may

contact his God and may be touchedby the powers emanating from thathighe r source. M an has made of hisSanctuary, a core, a focal point, an outward physical expression denoting aplace of concentration where he canvisualize the infinite touching the so-called finite. In g reater or lesser de-

frees, he has devised various rituals toring activity and a feeling of partici

pation into the confines of his templeor sanctuary . These rituals, so he believes, enable or aid him to invoke,manipulate, or even attune harmoniously with those forces or powers heconsiders greater than himself or humankind and serve to give him a senseof doing something about such forcesinstead of merely being aware of themor becoming inharmoniously engulfedby their imponderability.

$ian's I’pirard Ins tinlet

Primitive man, naively obeying aninward urge, probabfy first placed hissanctuaries on hilltops, or situated themin a circular clearing made in a forest

ne ar a large tree. Sites wh ere meteorshad fallen and the locale of other spectacular and mysterious natural phenomena also served as Holy Places.Soon there evolved a class of individualswho were what might be called specialists in dealing with su pramun dane powers, the Shamans or Ho ly Men. Thehouses of these members of a primitivepriesthood would naturally take untothemselves the attribu tes of the abode ofthe h igher powers and those became theprototypes of temples. Later, clans or V S /



The

Rosicrucian

Digest

October

1947

orders of the priesthood were formed,and established their sanctuaries as retreats and workshops for the initiates.Such, for example, are the undergroundkivas of our Pueblo Indians hi thesouthwestern part of the United States.

Deep beneath the village plaza, thesemeeting places of the priestly ordersare scenes of initiation, ritual, andceremonial rites which tell the story ofcreation, man’s place in his spiritualand physical environment, and how hemay make advantageous use of thatplace in achieving those various goalstoward which he aspires. From thesipapu, or hole in the floor signifyinghis ascent into the upper world fromthe regions below, to the ladder leading to the village above, the kiva is a

temple of initiation and a sanctuarymade H oly by the thoughts and act ions morally native to and indigenous withthe brotherhood.

The semimystical Toltecs, high onthe inner Mexican plateau, erected immense pyram idal mounds of rubble andmasonry as heaven-reaching symbolstopped with their Holy structure. Theancient Mayas built their beautifuldual-templed pyramids crowned withfilagree in stone, forming other expressions of the urge to find a place inwhich to meet the concept of divinity.Even the Nahua, or Aztec, worshipper,stumbling upward over a tortuous pathway of bloody asceticism, made his teocalli a place holy to him in a manner measured by his sincerity of purpose and the dictates of his secret conscience, however we of this age may

ju dge his acts by our scale of ethicalvalues.

The same picture, in main, may bepainted of ancient Babylon, with thesquare based, pvramidlike, temple-topped ziggurats rising as miniature

mountains from the Mesopotamianplains; holy mountains erected to man’sdesire to reach beyond himself andtouch the stars of divinity.

The temple-history of ancient Egyptis well known to the majority of Rosicrucian students; and the reasons forbuilding the sanctuaries, pyramids, andHoly places form a living Chapter inthe story of the M ys tery Schools. Itis well to note, however, that in Egypt,as in all other lands possessing a cul

ture or civilization, the Houses of theGods, the sanctuaries where man mayretreat from seeming chaos and attemp tto find attunement, were all made ofthe most imperishable material obtainable in the region. Palaces, homes, and

utility buildings were constructed ofwood, sticks, wattle, or thatch—but theTemples, the Holy places were madeas substantial and as indestructible ashuman ingenuity and the availablematerials would permit. Th ey wereconstructed to last for ages, for theywere considered as contact points forEternity.

In each Rosicrucian Lodge throughout the world there may be found asanctuary, a material expression whichis the symbolic heart of the brother

hood, a place which stands for something which is far deeper and n ot madeby the hand of man; a Temple rich incolor and design, and filled with meaningful symbols; a place of refuge and apoint of symbolic contact with the Godof our innermost being and with ourbrothers and sisters throughout theworld.

The iBhysical Temple

Let us think for a momen t about sucha Tem ple. Like m an , it must be considered as dual in character, that is, ithas both exoteric and esoteric qualities.First, let us consider its material body,its exoteric side.

Physically, our exoteric Temple ismade of cement, plaster and wood,paint and gilt, and modeled with softtones of colored lighting. Its materialstructure was put together as a commercial job by contractors who would,as a practical business necessity, expectto make a normal profit upon completion of the project. It is interesting andpertinent at this point to ask ourselves

this question: Is this exoteric, materialTemple sacred in and of itself? is it—this physical room and its furnishings—Ho ly as such? Before a has ty answer,it is well to consider two points. Th efirst is a review of that qualifying sentence in the op ening ritual which readsin part, “We come to this sacred place,made sacred by our thoughts and conduct” ; not made sacred, you will note,by the shape of various symbols, notby arrangement of the furnishings, and



not by p aintings or modelings, but madesacred only by something within us, ourthoughts and our conduct. Th e otherconsideration is also worthy of study;at some time in the future the physical

room might be used for another purpose. The p aint and adornment thenwould be covered with other colors, andeven the form of the room would bechanged and adapted to other usage.W ha t then of this room, this materialroom? W ha t the n of its state of sacredness? “All finite things are sub ject untochange. All finite things will cease tobe because there was a time when theywe re not.” A physical Tem ple is finite!

Another interesting question is this:Is anything save God to be consideredas sacred, noly, or even to partake ofthe essence of goodness? Th is questionserves to remind us of a passage whichreads: “And a certain ruler asked him,saying, Good Master, what shall I doto inherit eternal life? An d Jesus saidunto him , W hy calleth thou m e good?None is good save one, that is, God!”

Then we may ask: Is not the physical Temple a beautiful and inspiring symbol which may remind man of thesacredness, the goodness of God? Is itnot a noble tool, a useful teachingagency to help us formulate, visualize,

and realize within ourselves those lessons we have learned in the experienceof our life-school? Tru e, we m ay senseor detect an atmosphere, a perfu m e ofsacredness, as it were, which permeatesa temple; but such a perfume does notarise from the intrinsic building material, but from the rose unfolding inloveliness from the heart of the devotee. Such a perfum e is our offering.We may choose to bring to the templethose unsavory odors of pride, lust forceremonial honors, and self-aggrandiz

ing exhibitionism; or we may offer thesecret, sweet incense of love, humility,and ano nym ous service. In each case,we will receive our reward!

As a symbol, a revered and respectedteaching-agency, our physical templedoes offer us manifold opportunities togrow in appreciat ion and inward u nde rstanding. As a child mus t needs leamthrough pictures and games before hecan read or enter upon the more seriouswork of life, so must our finite mindsuse the tools of symbol and ritual for

progressive g rowth and evolvement intothe higher realization of complete illumin ation. Such a consideration doesnot rob symbol and ritual of theirbeauty and true worth, i t merely con

siders them as an outer body, thereal,

living essence being within the heartof the devotee. All too often, in theworld history of religious development,mankind has made the error of worshipping symbolism and ritual of andfor itself, forgetting that inner truthwhich was mea nt to be represented. Hehas all too often bowed his head beforegraven images which in themselveswere a t first designed as innocent teaching agencies. He has ofttimes let himself become lost in a maze of ritualisticacts, finding egoistic pleasure in the

pomp of strutting and exhibiting hisimportance, and forgetting the beautiful lessons of humility and self-effacem en t for wrhich the ritu alistic exp erience was designed. Such cann ot bethe case, though, of the true Rosicrucianstudent. He has been taught the dangers of a false use of symbols andrituals as well as the manifold blessings accruing from their proper utilization, for well he knows that it is written “Beware of the scribes, which desireto walk in long robes, and love greet

ings in the markets, and the highestseats in the synagogues, and the chiefrooms at feasts.”

Esoteric Significance

W ha t of the esoteric body of ourTemple? W here is it, and wh at are itsqualities? Concerning the dual natu reof man, we read in Rosicrucian doctrinal writings that “man himself is notthe body; he is soul, and therefore apa rt of God.” In like m ann er, the OneTrue Temple is not the exoteric, mate

rial, bodily structure; it is of the H eart and is our contact point, a sacred sanctuary, for the God of our innermostbeing. If one, as a Rosicrucian student,subscribes to the mystical principle hemust also subscribe to the one, simpleuneq uivocal message of mysticism. Itstates that Mysticism is “the doctrineth at direct knowledge of God, truth , andthe Cosmic scheme is attainable throughimmediate intuition or insight in amanner differing from ordinary senseperception.” This can only mean , then,



that no physical, intermediate, materialthing or person is necessary for us inorder to touch God, and that God maybe experienced w ithin the b eing of eachindividual, and is closer to him than hisvery breath. W e can use our outward

Temples for instruction, and for “theconsecration of our hearts and mindsfor comm union with the Cosmic Hosts,”and as such, they are absolutely necessary for our growth, but the one TrueTemple of the Heart is where we willfind ou r God, for there is the final Temple of Illumination. W e come into thephysical temple only at infrequent intervals, but our true being, our divineself which is an undivided segment ofGod, lives constantly within the Sanctuary of the Heart.

In the Bha ga va d-G ita we are reminded, “There dwelleth in the heart ofevery creature the Master, who by hispower causeth all things and creaturesto revolve mounted upon the universalwheel of time. Take sanc tuary withhim alone, with all of thy soul; by hisgrace thou shalt obtain supreme happiness, the eternal place.” This Masterwithin the sanctuary, this emanation ofGod, dwelling within the sacred Temple of the Heart is that which is eternal, that which alone is holy, and according to the great teachers whose

writings are preserved in the Upani-shads, “Thy self is that infinite self,tha t soul of the universe, whole and u n

divided, dwells in Thee, and Thou artTha t . ”

And how shall we worship in ourTemple of the Heart? Perhaps all trulygreat things are really very simple, andtrue worship, divine communion, is a

truly g reat thing. I t is not a pattern ofritual, a series of words, or an involvedset of mec hanized techniques. Tru eworship is the active, effective desire tobe supremely conscious of, and at onewith, the God of our innermost being,and to live harmoniously with divineCosmic law. Th roug h mystical meditation we approach, and become attuned with, the God-principle withinus, and through unselfish, unknownservice to all manifest life we partakeof the harmony which is the essence ofCosmic law . All too often the min d isconfused as to the precise manner ofworship, so intent upon the techniquetha t worship itself is forgotten. Thetrue w ay is simply to enter the Tem pleof the Heart, without thought of begging, bargaining, coercing, or of being“puffed up.” Ente r, as the “dew drop”enters the sea, and then carry that spiritof inner communion and attunementinto every act of daily life, for worshipis not complete without unostentatiousservice and love. Th us we m ay well beon the way toward the attainment of

Peace Profound within our own Consciousness and among those who formthe Brotherhood of Man.

The

Rosicrucian

Diges t

October

1947

What Is the Shambhala?The term The Shambhala expresses a New Era of mighty approaching ener

gies and possibilities. Shamb hala itself is th e Holy Place, whe re th e earthlyworld links w ith the highest states of consciousness. In the East they know tha tthere exist two Shambhalas— an earth ly and an invisible one. M an y speculationshave been m ade about the location of the earthly Shambhala. Certain indicationspu t this place in the extreme N orth, e xplain ing tha t the rays of Au rora Borealisare the rays of the invisible Shambhala. This a ttribution to the No rth is easilyunderstood. The ancient name of Shambhala is Chang-Shambhala, and this

means the No rthern Sham bhala. Several indications, blended in symbols, placeShambhala on the Pamir, in Turkestan or Central Gobi.

The many misconceptions about the geographical location of Shambhala havenatu ral reasons. In all books on Sham bhala, as well as in all the narrate dlegends about it, its location is described in very symbolic language, almost undecipherable to the uninitiated. T he te achin g of Sham bhala is a true Teachingof Life. It indicates the use of th e fin est energies, wh ich fill the macrocosm andwhich are as pow erfully manifested in ou r microcosm. Sham bhala is the mostsacred word of Asia, called Kalapa in Sanskrit . The m ighty Ruler of Shambhala is Rigden Jyepo. Th e indications about Shambhala are scattered in literature of the East but not much has yet been written in any of the Western languages about this stronghold of Asia.





The

Rosicrucian

Dig es t

October

1947

can we compare it and how can weanalyze it?

Viewing the matter from the mentalaspect of the neophyte or the uninitiated, it would seem that the adept, ingiving one of his marvelous treatments,

is doing little more than any other person might do in attempting to send“good thoughts” to the one who is ill.It would seem that the mo ther or fatheror some loved one in the family of thepatient would naturally send the samesort of thoughts, the same sort of visualized impressions to the patient and that,therefore, if the secret of the treatmentprocess consisted onty of -wilfully directing one’s concentrated thoughts toward another in a constructive manneror with a constructive attitude, all of the

patient’s well-wishers and loved oneswould become potential healers immediately and the patient would he overwhelmed with treatments and wouldsurely become well and normal in avery short time.

We must realize that the deep concern of a mother for her ailing childor the grave interest of the father forthe unfortunate son or the prayers ofthe parents and the good thoughts ofclose friends are essentially similar tothe thoughts and visualized ideas that

the efficient adept sends forth to his patient in giving him a powerful andm ighty psychic treatmen t. But wh y isit that the treatment from the efficientadept and the good thoughts and prayers of loved ones untrained in theseprinciples do not produce the same results? W ha t is there about the work ofthe adept that is more efficient andmore effective? W hy is it that theadept proceeds with his treatment withsuch sureness and with such absoluteconfidence? W ha t has he learned thatgives him such assurance that his briefmental contact with the patient willproduce certain definite reactions?

If we attempt to answer these questions by saying th at the m ystic is applying some psychic pow er th at the othersare unacq uainted w ith and that it is thispsychic power that produces the veryefficient results in the one case and notin the other, we are not answering ouroriginal question at all, but merelyresorting to terms and terminology andmaking the matter even more complex.

In the first place, if wethat the results producesome psychic power transind ivid ual to an oth er w<that this psychic powerall human beings of a no:

is available to all humarIf we speak of it as athat is universal and aland always useful in thedeeds, we still have left uiquestion as to why this ]or Divine power doesw he n loved ones, in a ]deeply devoted attitude, sone who is ill.

If psychic power is tipower or essence of someth at is reside nt in all of us

to all of us, then certaiatti tud e of m ind an d a h<ou r hearts should enable eone of us, as human beindirect that Divine powCertainly there is no closhuman contact between tany more Divine attune:two individuals than thawhen a mother or fatherattitude, kneels at the si(is ill, especially a childloved one.

I am not un m indful o:some of the most remarkabeen made under suchThere probably is no irsoothing, helpful, andthoug ht p ow er i n the w<which is transmitted byto a child or by one \ devoted to anothe r. Butcient evidences to warraizing that in a large mcases the mystic who htrained in his strange

stranger to the one whoquickly more efficient sereffective treatments thaiare rendered by the cTherefore, granting thatpsychic power is a Divi:is resident within all of iable to all, we still h ave -discovering wh at this povit works more efficientlyof the trained mystic tha

I think the better waythis power is to compare



way to other abilities which most of ushum an s possess to some degree. Le t ustake, for example, the ability to play orproduce music. If we have an instrument such as a piano we may find

many individuals who can sit beforethis piano without any training andproduce harmonious chords or simplemelodies by a method that is knowm as“playing by ear.” The result may bepleasing and in many cases is seemingly very excellent, but the results ca nnot equal those produced by the trainedmusician who knows precisely what heis doing when he groups certain notesbeneath his fingers in composing achord or selects certain notes in eachoctave to strike in cer tain a lterna te positions to produce a melody. To the un

trained ear his results may not begreatly different from those producedby the long experienced player who isguided only by his ear, but if the resultof the playing is to produce efficientlyand correctly some definite result, thetrained musician has the advantage.

From a careful examination of theresults of working with the so-calledpsychic power, not only in the givingof treatments, but in the production ofother definite results, it becomes veryapparent that the mystic is using the

unknown creative power of the universe in an intelligent and understanding manner, whereas others who occasionally secure certain results are proceeding in their efforts more or lessblindly and without the proper understanding.

In the same w ay in wh ich w7e seethat this Divine psychic power is everavailable, we can see that music, assound produced by vibrations, is always available in a piano or othermusical instrumen t. But it takes in

telligence to control and make manifesttha t sound in such a man ner as to produce certain definite results. Th e keysof the piano may be struck at randomand sound produced, but it would not bemusic. Th e keys m ay be struck orplayed by one guided by his ear aloneor with only a very meager knowledgeof music and the result will be more orless pleasant; but, nevertheless, it wouldnot be perfect music or an efficientdemonstration of the possibilities of themusical instrument. Thus it is with the

trained and developed mystic. He muststudy and prepare himself for theproper and understanding control anddirection of the energy that is alwaysavailable. Th e trained musician learns

not only how to play upon the instrum ent correctly and get the utmost out ofthe possibilities that are in the instrument, but through his study and development in the field of music he lifts uphis own consciousness to a higher at-tunement with the principles of musicand thereby makes himself receptive toinspiration and Cosmic direction in applying his musical knowledge.

Analyzing the masterful work of thegreatest musicians we find a complexrelationship of many fundamental principles. First, there is the piano, for instance, with all of the combinationsarranged so that a multiplicity of unitsof vibrations m ay be played upon it andm an y groups of notes produced in a nym ann er th at will cause the vibrations toproduce pleasing and inspiring tones.Then there is the musician with hisdua lity of functioning. First, there isthe one half of him which has beenobjectively trained to understand andinte rpr et the principles of music. Alongwith this training, through practice, hehas made his objective abilities capable

of quickly responding to the themeswithin his consciousness and of correctly manipulating keys of the pianoso as to produce through them thethemes which are in his objective mind.All of this has required long study andmu ch practice. But then there is thesecond half of him which is attunedwith the Cosmic and with the fundamental law's of Cosmic harmony anduniversal music. This half, throug h thedevelopment of the spiritual a nd D ivineside of his consciousness, is capable of

receiving and being aware of the inspiring musical themes that are transmitted to him by and through the psychic consciousness. These in tu rn aretransferred to the objective consciousness where they a re seized upon b y hismusical understanding and training andreproduced in proper manner upon thekeyboard.

So we see we have in this combination of conditions first the Cosmic orinner awareness of music; secondly, the

(Continued on Page 354)



The

Rosicrucian

Diges t

October

1947

DEVELOPMENT OF NATURAL TALENTS

By T h o r K i i m a l e h t o , Sovereign Grand Master

world conditions that we are grapplingwith at present.

Nothing is done finally and right;there is always room for improvement.Nothing is known positively and completely; we have touched only the surface of all knowledge and truth . Creation implies discontent and struggle. Inother words, we are not satisfied withthings as they are and, therefore, we

have an urge to improve upon them.In guiding the creative impulse withinus, we must rouse the inner awareness,the consciousness, in order to acquirethe urge and aim for achievement. W emust cultivate our own point of view,our own tendencies, and our own abilities. Few of us are original and mostof us like to copy. Th e herd-instinc tappeals because it is the a venue of leastresistance. The re is a tendency in eachone of us to become like others, to follow that which we regard as superiorto ourselves. In our minds we have

created an ideal, or a person, that wedesire to emulate, and the result is thatwe do not cultivate our ow n tendencies,our own qualities or our own natures.We desire to conform to a certain typeand make ourselves fit into a certainmold, no t of our own making. This isfatal to the development of an accomplished personality.

It is not the irresponsibility of childhood, of adolescence with no knowledgeof the problems of life, its emotions and

n o u r outlook upon lifeon the ma terial plane, wefind that creation wasnot finished with the Biblical six days. Tluo ughthe research of modemscience we have learnedthat creation is going ona ll a r ou n d us . New

worlds are being formed. Life on the

material plane is in a continual processof becoming. W e live in a changingworld. Everything material is graduallychanging into something else, in an ascending ratio of material life-expres-sion. But a more startling fact to mostof us is that W E are creators, and thatW E can form today the world we personally shall be living in tomorrow.Being ONE with the Infinite Intelligence we create conditions and circumstances through our thinking, throughou r consciousness. T he results m ay beright or wrong, depending upon ourawareness, but the y still are of our ownmaking.

People blame their environment,their education, their opportunities,the ir luck for the ir conditions. Th eyare wrong. Th ere is only one person toblame, and only one—yourself. W e aretoday the result of our thoughts of yesterday and the many yesterdays thatpreceded it. W e are forming the moldfor what we will be in the years tocome, and we have also formed the



turm oil, that is desired. People of childish innocence tend to be petty, narrow,and jealous. W e must suffer in our ownway and know. W e must have our ownthrill of life, and not the thrill of an

other. Nor does it me an th at we mustrush into absurd experiences or senseless expressions of our inner feelings.Ordinary pleasure, pains, sorrows, and

joys m ust be our expe rien ces. Out ofthese we must buila.They are our channelsand rivers on whichwe must sail to thevast ocean where welose the desire forw o rld ly experiences ,our separateness, andbecome a unit in the

ocean of Infinity.

Be yourself at alltimes. Develop you rown personality. Donot try to fit into certain molds foreign toyour nature . You havee v e r y t h i n g i n t h eworkshop of Na ture touse as you see fit, andcan make of yourselfw h a t e v e r y o u e a rnestly desire. There is

no such thing as failure. W hether you arepoor and sickly, orrich and strong, youhave succeeded in onething. You have compressed and crystallized the Cosmic energy about you into themold that you heldbefore the mind’s eyeof your inner self.

W e have a tendency

to regard ourselves asseparate individuals,different fro m otherpeople. W e tre at everybody as outsideourselves, and the result is that we become exclusive in o ur outlook. Thistendency is a result of our materialisticupbringing and education. In realitywe are a UNITY of the Infinite andDivine God-principle and as such weare a par t of all life. W e often feelthat what we do is right, that our particular path is the only path, that our

particular form of worship is the onlysatisfying one, and that through thatchannel alone can the Divine expressHim self in ma terial life. Such attitudeis wrong and too narrow. Th e spiritual

life has no special path; anyone who isstruggling, who is living a noble fife,who is harmonious within himself inmind and emotion, can be one with all,and IS one with the ALL. Th e sense

of unity is the mostimportant realizationin life. Th e intolerantidea that you must bewrong if you are independent, but righ t ifyou follow in the footsteps of another iscontrary to spiritual

principles.

Most people, especially the well-to-do,are self-satisfied andcontented with theirlittle lives, at least until the smugness andillusions of life palean d -wear off. If you rlife is filled with asp i r i tua l d i scon ten tand you are strugglingto escape from medi

ocrity, you must givebirth to your true Self,follow your own path,and keep in view yourown goal—the goal totruth and harmony.

Mind is the essenceof divinity, but it isobvious th at m ind caneither create or destroy that which itconceives or controls.Mind can guide theemotions, the urgestha t drive us on to ourgoal, but also it is the

mind that distorts things, and longs tofill forms and desires without too mucheffort. It is the mind th at always tendsto become crystallized, and against thatcharacteristic of the mind we mustgua rd ourselves.

As we begin to evolve and create, wewill naturally meet problems and encounter difficulties, which must besolved. W e have to be well grounded

By Er wi n W. E . Wa t e r me y e r , M.A. , F .B.C.

• A s o u n d p r o o f r o o m , s o q u i e t t h a te v e n t h e s o u n d o f a h e a r t b e a t m a yb e h e a r d , h a s b e e n c o n s t r u c t e d b yt h e B e l l T e l e p h o n e L a b o r a t o r i e sf o r e x p e r i m e n t a l p u r p o s e s .

• A t a r e c e n t m e e t i n g o f t h e A m e r ic a n P h y s i c a l S o c i e ty , s o m e n e wd e v e l o p m e n t s i n n u c l e a r s c ie n c ew e r e r e v ea l e d . T h e c o n s t r u c t io no f a n e x t r e m e l y p o w e r f u l cy c lot r o n o f a n e w t y p e i s n o w e na b l i n g s c i e n t i s t s t o k n o c k f r o mt w e n t y t o t h i r t y p a r t ic l e s o u t o ft h e n u c l e u s o f c e r t a i n a t o m s .H e r e t o f o r e i t w a s o n l y p o s s ib l e

t o r e m o v e t w o o r t h r e e o f s u chp a r t i c l e s . A s a c o n s e q u e n c e , c e rt a i n e l e m e n t s h a v e b e e n tr a n sm u t e d u p t o s i x t e e n s t e p s d o w nt h e a t o m i c s c al e , o v e r a h u n d r e dn e w r a d i o - a c t i v e i s o t o p e s m a yr e s u l t , a n d s c i e n t i s t s m a y g a i nn e w i n s i g h t s i n t o t h e s t r u c t u r eo f t h e a t o m i c n u c l e u s .

• A c c o r d i n g t o r e s e a r c h e s c a r r i e do u t b y D r . R . D e g k w i t z o f t h eU n i v e r s i ty o f H a m b u r g , G e r m a n y ,i t i s n o w p o s s i b l e t o c o m p o u n dc e r t a i n g e r m - k i l l i n g d r u g s s o t h a tt h e y w i l l t r a v e l d i r e c t ly a n d e xc l u s iv e l y t o t h o s e v i t a l o r g a n s o ft h e h u m a n b o d y w h i c h t h e y a r ed e s i g n e d t o a f fe c t , a n d d o n o tt r a v e l a n y w h e r e el s e. T h i s is d u et o t h e d i s c o v e r y t h a t c e r t a i n i nt e r n a l o r g a n s o f th e h u m a n b o d yw i ll o n l y a b s o r b p a r t i c l e s o f a

c e r t a i n s i z e a n d s h a p e , r e j e c t i n ga l l o t h e r s .





not give to the pupil any specific powers which he can use blindly or indifferently, and the teacher cannot giveto the pupil the efficiency and expertness necessapr to properly apply the

power tha t is available. Th e teachercan only reveal the laws and principlesto the student and guide him carefullyin the process of practicing those lawsuntil he becomes not only fam iliar withthem but efficient in the use of them.To study the laws without practice isequivalent to attempting to study musicand merely reading every technicalbook on the subject and yet never sitting before any kind of musical instrument and attempting to apply the principles and practice them . It is possibleto study the laws of harmony in musicand to become intellectually familiarwith every fundamental principle backof the creation of harmony, but themost expert in such knowledge wouldnot be a creator nor a producer of harmony until he used some musical instrument of some kind whereby theprinciples he had been studying couldbe applied in a practical manner andcertain definite results produced.

Reading books on the demonstrationand theories of Divine and psychicpower and reading and studying the

lives of the great mystics and philosophers and becoming intellectuallyfamiliar with the fundamental laws ofnature will not make an adept or evena highly developed neophyte. The studymu st be carefully graded so that it tends

toward one objective; namely, the application of tha t knowledge. Along witheach new phase of study must be a certain am ount of practice. Each new lawand principle must be tested and ap

plied and demonstrated. This is theonly way in which efficiency and confidence in the knowledge can be created.This is why the better students and themost correctly trained and developedadepts have studied and worked undereminent teachers and masters and haveassociated themselves with a definiteorganization and school devoted to theperfection of such knowledge and practices. Th en the student, the adept, theMaster, can correctly and confidentlyproceed with his knowledge in a definite manner and produce the unusualresults that we have been considering.

W e see, therefore, tha t psychic poweris not a thing in and of itself that isefficient and demonstrable, but is dependent upon direction and control toma ke manife st its possibilities. H e isthe greatest demonstrator of psychicpower who is the best trained and thebest practition er of its principles. Th eRosicrucians have always possessed certain knowledge regarding the use andapplication of psychic power that is not

commonly understood. T ha t is w hy theRosicrucian system of metaphysical,spiritual, and psychic development hasalways been the superior or the ne plus ultra in these fields of human researchand investigation.

OUR NEW SPANISH MAGAZINE

The Rosicrucian Diges t has a comp anion publication. It is know n as E l Rosacruz,

which means “The Rosicrucian.” Tho ugh like the Rosicrucian Diges t in appearance and

style, it is entirely in the Spanish language. It is sent throughout all of Latin-America

to our man y members there, fulfilli ng a long-fel t need. Its pages are devoted to articles

on mysticism, philosophy, the sciences and arts, and to photographs of unusual sub

jects . It is published at San Jose, Ca li fornia, and adds to our nu merou s duties; ho w

ever, we feel satisfaction in realizing this further extension of the Rosicrucian activi

ties. Althou gh it contains but a few pages less than the Rosicrucian Diges t and is

published bi-monthly, its subscription rate is only $1.20 per year. Subscription may

be had by remitting directly to El Rosacruz, Rosicrucian Park, San Jose, California,

U. S. A. Have y ou a friend who prefers his reading in the Spanish language? If so,

send him or her a gift of the interesting and attractive El Rosacruz.



The

Rosicrucian

Dig es t

October

1947

WHAT

rOD gives men wisdom as he gives them gold; his treasure house is not the mint but the mine.—Arabian Proverb

W i s d o m is one thing. It is to know the thought b y w hich all things through

all are guided. —-Heraclitus

T h e n the Soul escapes from erring, mortal ways; absorbed into the unchanging, she is unchanging, and that is the state of the Soul called Wisdom.

—Socrates

A n d this is wisdom, for a man to preserve that divine spirit which is within him serene and uridefiled, and above all

pain s or pleasures.—Marcus Aurelius.

G Ra n t me , O Lord, heav enly wisdom,

that I m ay learn above all things to seek and to find thee; above all things

Wisdom

to relish and to love thee; and to think of all other things as being what indeed the y are, at the disposal of thy wisdom.

—Thomas a Kempis

W i s d o m is the substantiality of the

Spirit. Th e Spir it wears it as a garment and becomes revealed thereby.

—Boehme

S i n c e the light of heaven is divine truth, therefore also that light is divine wisdom. . . . — Swede nborg

W i s d o m is the right use of knowledge. —Spurgeon

S-O long as God seems to be outside and fa r aw ay, th ere is ignorance; but w hen

God is realized within, that is true wisdom. — Sri Ramakrishna

THE ROSICRUCIAN PLANETARIUM

Visit the Rosicrucian Planetarium and enjoy the treat that is in store for you. Get

acquainted with the stars of the night. Perceive the mov ements of the heav enly bodies

and gain the realization that all conforms to system and order. Th e Plan etarium brings

the universe into an understandable perspective which you can appreciate.

You will find the one-hour presentation in the Theater of the Sky instructive and

entertaining.

CURRENT MONTHLY TOPICS

October—“The End of the World” (What are the several ways in which this planet

MAY meet destruction?)

November— “Is There Life on Other Planets?” (He ar wha t astronomers have to say

about the possibility of inhabitants on other worlds.) (

December— “Star of the East” (A Christmas story about the most discussed star of all i

time.) 11

Afternoon and evening showings each Sunday.



T H E T O L L O F W A R

The hatred and unleashed destructive forces of war a re no respecters of the landmarks of culture. In memory of the great philosopher, statesman, and Rosicrucian. Sir Francis Bacon, whose essays pushed forward the frontiers of science, a monu ment was erected on the grounds of Grey's Inn. London. Engla nd, where he lived for years. Th e “blitz" blasted the statue from the pedestal, lea ving it as shown. It stands as a grim reminder that as vet Bacon's hopes for a new world have not been achieved.

(AMORC Photo)



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ONCISE, inspiring, informative readin g. Easily carried in you rpocket- easily rea d in yo ur ava ilab le t ime. The entire set of sixboo ks—sen t to you at on e t ime, with po sta ge p aid -only $1.00.(Do not send p ostag e s tamps. )

SUPERSIGHT OR THE THIRD EYE

□ RE the ta les abou t a thi rd eye t rue? Did anc ien t man , like the l egendaryCyclops, have a nothe r eye in the center of h is forehead ? Is the pineal

g land a rem nan t o f th is o rgan? Are man ' s p sych ic sens i t iv i ty and inner perception dependent upon the development o l th is th ird eye?

WHAT OCCURS AFTER DEATH?

TTOES the soul remain c onscious of its surrou ndings after death? Is a t iees tab l i shed be tween the loved ones who remain on ear th and the one

who depar ted? What sensations are experienced as the soul passes fromthe body ? Here is a myst ical and scientif ic t reatmen t of th is great p henomenon that wil l fascinate you.

PSYCHIC PHENOMENA

N ALL of the s trange experiences which are cal led psychic, what is fact—an d wh at is fancy? Learn the ba sic psychological principles underlyin g

crystal gazing, automatic writing, and different k inds of fortune telling. Discern the true from the false. Be your own inve stigator.

MAKE YOUR OWN PROPHECIES

HAT l ies beyo nd the veil of the present? How can you ant icipa te andpre par e—for the future? Learn how to see the future deve lop logical ly

a n d intelligently out of the present—out of the th ings happening today inand around you .

COSMIC CONSCIOUSNESS

TH ER E is a supercon sciousness . It is an at tune me nt with the Infini te Mind.Learn how man may sense and know the order of th is universe of which

he is a part . Make your l i fe conform to the Cosmic plan. Learn the naturea n d w a y of developing Cosmic Consciousness .

COLOR—ITS MYSTICAL INFLUENCE

LJ OW does color affect your l i fe? W hat colors i rr itate—or are harmonious?How can. we m ental ly at tun e with colors? How are the harmoniou s com

plemen ts of colors accom plished? Wha t is the mystical law ' f colorat t ract ion?

THE ROSICRUCIAN SUPPLY BUREAUROSICRUC IAN PARK. SA N JOSE. CALIFORNIA, U. S. A.





OHIO

CincinnatiC i nc i nna t i C hap t e r . 204 H aze n B i d , . 9 t h andM ai n S t . R a l ph D unn . M as t e r , 361 T h r a l l A ve . ;B er th a Hi l l, Sec. Ses s ion s every Fr i . , 7 :30 p .m.Cleveland:Clev eland Ch ap ter . 2040 E. 100th St . Wm . R.Mo r ran. M as ter . 1281 We s t 104th St . : M rs . G ert r ude A . R i vnak , S ec. S es s i ons eve r y T ues . ,8:15 p.m.

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Michael Faraday Chapter , 1005 Brookley Blvd.M r s. E l ean o r B r i nkm an . M as t e r : P hy l l i s L . S il -verwoo d. Sec . , Rt . 5. Box 63. Ses s ions everyThur s . , 8 :30 p .m.

OKLAHOMAOklahoma City:Am enho tep Chap ter . Odd Fel low s Hal l . 5'-> S .W al ke r . R . D. W hi t ake r , M as t e r : Z u r a B. S p r an -kle. Sec.. 628 N, E. 10th St . Ses s ions every Sun.,7 :30 p .m.

OREGON Portland :*P or t l an d R os e L odge . O dd F e l l ow s H a l l . 635 N.K i l l i ngs w or t h C our t. O l li e F . F u l l e r . M as t e r :Flo yd K. Ri le y. Sec. . 1711 S. W. 19th Ave. Se ss ions every Wed. , 8 p .m.

P E N N S Y L V A N I APhiladelphia:*B en j am i n F r ank l i n L odg e . 1303 G i r a r d A venue.O. L. J . .Talber t , Mas ter ; Edna M. J a lber t . Sec . .2108 S. Broad St . Ses s ion s every S un. . 7-30 p .m.T em p l e and L i b r a r y open T ues . , F r i . , 2 -4 p. m .

Pi ttsburgh : •T he F i r s t P enn s y l va n i a L odge . 615 W . D i am ondS t . . N o r t h S i de . J ohn M . O ' G u i n , M as t e r ; A m e l i aM. Kornarc . Sec. M eet ing s Wed. an d Sun. 8 p .m.

T E X A S D a l l a s :C one S t a r C hap t e r . M er can t i l e B ank A ud i t o r i um .Mrs . Ot i s Mar i l iugh, Mas ter . Tel . M-5723; Ai l eenMerc er , Sec. . Tel . L-1244. Ses s ions 1s t Tue s . and3rd Wed. . 8 :00 p .m.

F o r t W o r t h :Fo r t Wo r th Chap ter . 512 W. 4 th St . Mrs . Ida B.H o l i baugh . M as t e r ; R u t h P a ge , S ec ., 1420 W as hi ng t on S t , S e s s i ons eve r y F r i . . 8 p . m .

H o u s t o n :

Hous ton Chapter . Y. W. C. A. Center , 506 SanJ ac i n t o S t. M ar t i n M. B ur ke . M as t e r : M r s. W i nnie H. D avi s , Sec . , 819 Yo rkshi r e St . Ses s ionsevery Fr i . . 7 :30 p .m.

UTAHS a l t L a k e C i t y :Sal t Lake Ci ty Chapter . T .O.O.F. Bldg. , 41 Pos tO f fi ce P l ace . S t an l ey F . L eona r d . M as t e r : D ouglas Burg es s . Sec . . 866 S. 8 th , W. Ses s ions everyT h ur s . . 8 :15 p .m . L i b r a r y open da i l y excep tSun .. 10 a.m . to 7 p.m.

W A S H I N G T O N Sp&t t lc **Michael Maier Lodge. W inton ia Hotel . 1431 Minor .Mar jor i e B. Umbenhour . Mas ter . Tel . PR-6943:G or don H a ckba r t h . S ec. S es s i ons eve r y M on. .8 p .m. Li br ary open Mon. thro ug h Sat . . 1-4 p .m.

WISCONSIN M i l w a u k e e :K arn ak C hap ter . 3431 W. Li sbon Ave. . Room 8.F r ed C . B ond . M as t e r ; M ar i l yn B ube n . Sec .Ses s ions every Mon. . 8 :15 p .m.

Principal Canadian Branches and Foreign JurisdictionsT he add r e s s e s o f o t he r f o r e i gn G r and L odges , o r l b e na m es and add r e s s e s o f t he i r r ep r e s e n t a t i ve s , w il l

be g i ven upon r eques t .

ENGLANDA U S T R A L I AS y d n e y , N . S . W .:Syd ney C hapter . I . O. O. F . B ldg. . 100 ClarenceS t . . 12a C ha l l i s H ous e , M ar t i n ' s P l ace . J acobu sV an B os s. M as t e r ; M r s . F l o r ence G oodm an . S ec.O pen T ues . t o F r i . . 1 t o 3 p . m .Melbourne, Victoria:M el bou r ne C hap t e r . 25 R us s e l l S t . S . T . K e r r .Ma s ter : Ol ive Orp ah Cox. See . . 179 Rat l imi i i esRd. . Hawthorn . EE3. Vic . . Aus t .

CANADAMontreal , P. Q.:M oun t R oya l C hap t e r , T he L odge R oom , V i c t o r i aH a l l . W es t m oun t . F r a nk A . E l l is . M as t e r : A lf

Sut to n. Sec . . 5408 Clark e St . Ses s ions 1s t and3rd Thur s . . 8 :30 p .m.Toronto, Ontario:T or on t o C hap t e r . 39 D avenpo r t R d . M ar ven B owm an . M as t e r : J ea n W . C am pbe l l , S ec. . 94 H i eh -bou r ne R d . S es s i ons 1s t and 3 r d T hu r s . . 8 : 15p.m.Vancouver. British Columbia:*V ancouve r L odge . 878 H o r nby S t . A. M unr oeM acL ean . M as t e r : M i s s M a r ga r e t C ham b er l a i n .Sec. . 817 Ne lson St . , Tel . PA-9078. Sess ion s everyM on . t h r ou gh F r i . L odge open— 7: 30 p . m.Victoria, British Columbia:*V i c t o r i a L odge . 725 C our t nev S t . T hom as F u l -thorp . M as ter ; R. Gibson. Sec . . 141 Mo nt real S t .Windsor , Ontar io:W ind sor Ch apter . 808 Mar ion Ave. N W Whi te .Master : Mrs . Stel la Kuey. Sec. . Tel . 4-1532.Ses s ions every Wed. . 8 :15 p .m.Winnipeg , Mani toba:C har l e s D a na D ean C hap t e r . 122a P hoe n i x B lock.Joh n G. M eara . M as ter : W i l l i am M. Glat iv i l l. See. .180 Arnold Ave. Ses s ion s every W ed. . 7 :45 p .m.

D E N M A R K A N D N O R W A Y Copenhagen :•T h e A M O R C G r a n d L o d g e o f D e n m a r k a n dN or w ay . A r t h u r S un ds t r up . G r . M a s t e r : C a r liAnder sen. S .R.C. . Gr . Sec . . Manogade 13, St r and.

EGYPT

C a i r o :C ai r o I n f o r m a t i on B ur eau de l a R os e C r o i x .J . S apo r t a . S ec . , 27 R ue S a l im on P acha .

* ( I n i t i a t i ons a r e pe r f o r m ed . )

T he A M O R C G r and L odge o f G r ea t B r i t a i n .R ay m u nd A ndr ea . F . R . C . , G r . M as t e r . 34 B ays-w a t e r A ve. , W es t b u r y P a r k . B r i s t o l 6.L o n d o n :L ond on C hap t e r . R i cha r d J . L ake . S ec .. 38Cranbrook Ri se . Tl ford . Es sex.

F R A N C EM i le . J ean ne G ues don . S ec .. 56 R ue G a m be t t a ,V i l l eneuve S a i n t G eo r ges ( S e i ne & Oise) .

H O L L A N D A m s t e r d a m :D e R oz ek r u i s e r s O r de . G r oo t - L odge de r N ede r -l anden. J . Coops . Gr . Mas ter . H un ze s t r aa t 141.

MEXICOuetzalcoat l Lodge. Cal l e de Colombia 24. Mexico,r . R a f ae l A l onso E s pa r za . M as t e r ; S r . B e r na r do

Li ra M. . Sec . , Londres 8 . Bi s , Mexico, D.F.N E T H E R L A N D S E A S T I N D I E S

Mrs . M. C. Zeydel . Grand Mas ter -General . Djangl i47 . S em ar ang , J ava . N e t he r l ands . E as t I nd i e s .

NEW ZEALAND A u c k l a n d :A uck l and C ha p t e r . V i c t o r i a A r cade . R oom 317.Mrs . E M. Wood, Ma ster : C. A. Tro up . Sec. . 31Ch atham Ave. . Mt. Alber t . Ses s ions every Mon. .8:00 p.m.

P O L A N DP o l i s h G r and L odge o f A M O R C . W ar s aw . P o l and .

SOUTH AMERICABuenos Aires , Argent ina:Buenos Ai res Chapter . Cas i l l a Cor reo No. 3763.Sr . Manuel M onteagu do, M as ter ; Sr . C . Blanchet .Sec ., Cal l e Ca ma rone s 4567. Ses s ions ev ery Sat . ,f i p .m. and every Wed. , 9 p .m.

SOUTH AFRICAPretor ia , Transvaal :P r e t o r i a C hap t e r . J . C . H u n t e r . M as t e r ; F . E . F .Pr ins . Sec ., 61 Vi l l a St . . Sunny s ide . Pre tor i a .

S W E D E NG r a n d L o d g e " R o s e n k o r s e t . ” A n t o n S v a n lu n d .F . R . C . , G r . M as t e r , V as t e r ga t an 55 . M a l m o ; I nezAkessor i . Grand Lodge Sec.

S W I T Z E R L A N DA M O R C G r an d L odg e . 21 A ve. D app l e s . L a usanne. Dr . Ed . Ber thole t , F .R.C . , Gr . Mas ter . 11A ve . G ene r a l G u i s an . L au s anne ; P i e r r e G en i l la r d .Gr . Sec .. 2 Chem in des Al l inges . Lau sanne .

Latin-American DivisionArmando Font De La Jara , F .R .C. , Deputy Grand Master

D i r ec t i nqu i r i e s r ega r d i ng t h i s d i v is i on t o t he L a t i n - A m er i can D i v is i on. R os i c r uc i an P a r k , S an Jo s e ,Cal i fornia . U.S.A.

J U N I O R O R D E R O F T O R C H B E A R E R SA ch i l d r en ' s o r gan i za t i on s po ns o r ed by t h e A M O R C .F or com p l e t e i n f o r m a t i on a s t o i t s a i m s and bene f it s , add r e s s S ec r e t a r y G ene r a l , J un i o r O r de r . R os i

c r uc i an P a r k , S an J o s e , C a l i f o r n i a .

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



A K E L I F E“TiJAiCe. .

I JFK AN D DF.ATTI are not of our choosing. W ha t \vc

do with our lives is large ly up to us. Ha ppine ss and achieve

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skies. They must be attained. But how? W ha t is the formula? W hat

are the steps tha t m ust be taken? Mere speculative philosophy is not enough.

What are you doing to rema ke your life? Le arn a practical method foraccomplishing yo ur fundamental desires . . . yo ur purposes in life.

'?re e *Di4c<xevi4e The manuscript “The Seven Steps to Attainment" contains an ancient secret

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Gc)Oentules

HE fol lowing are but a few of the many booksof the Rosicrucian Library , which are fasci

t ing an d instruct ive to every read er. For amplete list and description of all ol the books,i te for FREE CATALOG. Send orde rs an d rees t to address be low.

OSICRUCIAN PRINCIPLES FOR THE HOME

AND BUSINESS—By H. Spencer Lewis, Ph.D.

s v o l u m e c o n t a i n s s u c h p r i n c i p l e s of p r a c t i c a l R o s ic i a n t e a c h i n g a s a r e a p p l i c a b l e t o t h e so l u t i o n o f

e r y d a y p r o b l e m s o f l if e in b u s i n e s s a n d i n t he a f f ai r st h e h o m e . H u n d r e d s of p r a c t i c a l p o i n t s . P r i c e , p o s td , $2 .35 .

NTO THEE I GRANT . . ."—By Sri. Ramatherio

s l r a n q e b o o k p r e p a r e d f r o m a s e c r e t m a n u s c r i p t w r i t t w o th o u s a n d y e a r s a g o a n d h i d d e n i n t h e m o n a s t e r yT i b e t I t i s f i l le d w i t h t h e mo s t s u b l i m e t e a c h i n g s o fi e n t M a s t e r s of t he F a r F a s t , w h i c h w e r e t r a n s l a t e ds p e c i a l p e r m i s s i o n of t h e G r a n d L a m a a n d D i s c i p le sth e S a c r e d C o l l e g e i n t h e G r a n d T e m p l e i n T ib e tv e n t h e d i t i o n w e l l - p r i n t e d w i t h a t t r a c t i v e , s ti ff c o v e r ,

5 0 p e r c o p y , p o s t p a i d .

THOUSAND YEARS OF YESTERDAYS

By H. Spencer Lewis, Ph.D.

b e a u t i f u l s t o r y o f r e i n c a r n a t i o n a n d m y s t i c l e s s o n s .s u n u s u a l b o o k h a s b e e n t r a n s l a t e d a n d s o l d i n

n y l a n g u a g e s . It i s u n i v e r s a l l y e n d o r s e d . W e l l-n t e d , b o u n d i n c l o t h . P r e p a i d , a t o n l y $1 2 0 p e r c o p y .

ANSIONS OF THE SOUL, The Cosmic Con

ception—By H. Spencer Lewis, Ph.D.

n c a r n a t io n , t h e w o r l d ' s m o s t d i s p u t e d d o c t r i n e , c o mt e ly a n d s c ie n t i fi c a ll y e x p l a i n e d . S u b s t a n t i a t e d b yt a t i o n s I r o m e m i n e n t a u t h o r i t i e s a n d f r om B i b li c al v a r i o u s o t h e r S a c r e d w o r k s . T h is v o l u m e p l a c e sd o c t r in e o l r e i n c a r n a t i o n h i g h a b o v e m e r e s p e c u l a

. I l l u s t r a t e d b o u n d i n c l o t h 3 34 p a g e s . P r i c e , $ 2 4 5,t a g e p r e p a i d .

YSTICS AT PRAYER—By Many Cihlar

Aus t r ian ph i losopher and mys t icf ir st c o m p l e t e c o m p i l a t i o n o f t h e f a m o u s p r a y e r s of

r e n o w n e d m y s t ic s a n d a d e p t s o f a l l a g e s T h i s b o o k e x p l a i n s , i n s i m p l e l a n g u a g e , t h e r e a s o n f o r p r a y e r , t o p r a y , a n d t h e C o s m i c l a w s i n v o l v e d . W e l l -n d i n c l o t h , p r i n t e d o n a r t p a p e r i n t w o c o l o r s , w i t h

k l e d - e d g e a n d t i n te d p a g e s . P o s t p a i d a t $1 2 5, p e ry ,

E SECRET DOCTRINES OF JESUS

By H. Spencer Lewis, Ph.D.

s e c r e t t e a c h i n g s o f th e M a s t e r l e s u s , f o r m a n y a g e sa t e l y p r e s e r v e d in u n k n o w n a r c h i v e s , a r e h e r e i n

u g h t to l i g ht W h a t a r e t h e s e t e a c h i n g s a n d w h ym a n d e l e t e d t h e m t r om t h e c o n t e x t o f I h e B i bl e ’

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Rosicrucian Digest, October 1947