Rosicrucian Digest, September 1948

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O S I C R U C I A N

PTEMBER, 1948 • 25c per copy

DIGEST



T H E 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

T H E R O S Y C R O S S

For Women

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( I n c l u d e s F e d e r a l

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AN EXQUISITE DESIGN

HIT H E simple cross consist i ng of a ver t ical s taf f intersec ted by a Horiz

-,IL one i s tbe o ldes t symbol in wbicK m an expresses b i s know ledge

d iv ine p r inc ip le o f na tu re . I be fir st gr ea t n a t u r a l l aw d i s cov e r ed b y

w as t h e l a w o f d u a l i t y: tha t i s . tha t a l l l iv ing th ings were in pa i r s o r e

tua l ly d iv ided in to phases o r aspects o f tbe same tb ing . Clo ser observ

determine d th a t the un i ty o f these phases o f phe nom ena p roduced a

or new enti ty . I he min d soon conc lud ed the divine form ula as t p

equals no t jus t two . bu t th ree , fo r the hvo separa te aspects in un i ty

not lose tbeir identi ty and become one. but in real i ty produced a thir

whic h were incorpora ted tbe i r charac ter i s t ics . Tb e cross became, thensymbol of this formula. Ea ch of i ts bars rep resen ted a dif ferent polar i

th i s un iver sa l dual i ty , and tbe p lace o f the i r un i ty , where the mani fes ta

occurred, was usually indicated by a beautiful gem or . later , a red r

Fo wear such a s ignif icant symbol today is not only indicative ol R

crucian mem bersh ip , b u t r eveals tbe w eare r ’s apprec ia t ion o f thi s insp

mystical law.

W e h a v e d e si g ne d a graceful, very' small Rosy C r o ss e m b l e m of 10-

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RO S I CRU CI A N S U P P L Y BU RE A USAN JOSE. CALIFORNIA, U .S.A .



A HAPPY THRONG

From many lands throughout the world, hundreds of Rosicrucians converged upon Rosierucian Park for the annual Convention of theA.M.O.R.C. Above is but a portion of the huge atte ndance. Despite the many tongues spoken, all found new unde rstandin g andpleasure i n the diversified program. Racial, national an d social differences were submerged in the common interest of hum anity , mystical philosophy and science.



W fe R o s i c r u c i a n s ( a m o r c )

Acc ept This G i f t Book

to mak e life include you r hea rt’s desire.

Write today to the Rosicrucians for

a free copy of "T he .Mastery of Life ’’

which tells how you may receive and

share in their heritage of wisdom

which has come down through the

ages —only those w ho are sinc ere and

willing to think are asked to write to

Scribe: S. P. C.

W h o has not a longing for something just beyond

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and for the application of the laws of life to self, have

taught thousands a time-honored and private method

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

T H E O F F I C I A L I N T E R N A T I O N A L R O S I C R U C I A N

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

SEPTEMBER, 1948

A Happy Throng (Front isp iece

Thought of the Month: M y s t i c A r t o f B r e a th i ng

A M O R C 19 48 C o nv e nt io n

Giv ing God a Chance

Cathedra l Contacts : The Techn ique o f Be ing Onese l f

Ancient Tradit ions of Hermetism

Sanctum Musings: Crea t i ve Th ink ing

As Science Sees It

More Stately Mansions .....................

Impressions of Mother India

Temple Echoes ......................

Rare Documents ( I l lus t rat ion) ............ ............

S u b s c r i p t i o n t o t h e R o s i c r u c ia n D i g e s t , T h r e e D o l l a rs p e r y e a r . S i n g le

c o p i e s t w e n t y - f i v e c e n t s.

E n t e r e d a s S e c o n d C l a s s M a t t e r a t t h e P o st O f f i c e a t S an J o s e, C a l i

fo rn i a , u nde r Sec t i on 1103 o f the U . S . Pos tal Ac t o f O c t . 3, 1917.

C h a n g e s o f a d d r e ss m u s t r e a c h us b y t h e t e n t h o f t h e m o n t h p r e c e d i n g

d a t e o f i s su e.

S t a t e m e n t s m a d e i n t h is p u b l i c a t i o n a r e n o t t h e o f f i c i a l e x p r es s i o ns o f

t h e o r g a n i z a t i o n o r i t s o f f i c e r s u n le ss s t a t e d t o b e o f f i c i a l c o m m u n i c a t i o n s .

Published Mon th ly by the Suprem e Cou nc i l o f

TH E R O S I C R U C IA N O RD ER — A M O R C

R O S I C R U C I A N P AR K S A N J OS E, C A L I F O R N I A

ED ITO R: Frances VejtasaCopy r igh t . 1948, by the Supre me Gr and Lodge o f AMOR C. All r i gh t s reserved .



T H E

THOUGHT OF THE MONTH

M YSTIC AR T OF BR EATH IN G

The

Rosierucian

Digest

September

1948

h e simple act of breathing suspends man bet w e e n t w o w o r l d s. Breathing ushers in life.From life there issuesconsciousness and, inhumans, this results in aconception of a physical world. Further conse

quences of breathing in man are certain subjective states, such as the consciousness of an intangible self and subtle psychic inclinations. These latter ,man has associated with an invisibleand infinite domain, which he has designated as the Divine or spiritual world.

Since breath is the primary cause ofthe phenomena of life and the spiritualconsciousness of man, it is not strangethat, for centuries, breath has been believed to be the vehicle of Divine qualities. 'Those persons having a wholly ob jective point of view might contendthat air is only the spark which kindlesthe other properties of man’s being.They can affirm that the so-called spiritual qualities of man actually arise outof the organism of man’s being. Air,they might say, is but the imputationthat sets the organic machinery in motion. It is this machinery, the varioussomatic systems of physical man, whichproduces the functions of mind, the ego,and the spiritual consciousness.

The subjectivist, that is. the religionist and mystic, counters this view bypointing out that the chemical properties of air alone, such as oxygen andnitrogen, cannot sustain the normalfunctioning of man. They hold that anintelligence permeates the life force,which accounts for the involuntaryfunctions of an organism. This intelli

gence, in some way, has an affinwith the air we breathe.

'The attributing of Divine qualitto breath, identifying breath with sois partly due to the way in which m

think. All of the qualities or charactistics which are related to the spiritunature of man, the ego, conscience, aintuition , are wholly imm aterial. Thhave no physical substance apart frothe body. These powers seem to be redent within the body; yet they assuno visible form as do the heart alungs. They manifest only in the man organism which breathes. Thappear to cease when breath deparPrimitive reasoning, still common many modern men, tends to confer same nature upon similar conditioor things. Since self and conscience pear to depend upon breath, it is rsoned that the air we breathe must or must contain, as a shell, the spirituessence.

The aborigines of West Austraused one word, wang, to denote breaspirit, and soul. The primitive Grelanders declare that there are two sofor man. the shadow and the breaThe ancient Egyptians, following

reign of the great monotheist, PharaAmenhotep IV, taught that brebridged the gulf between God and mAir was a tenuous and invisible bo

with the God beyond.'The Hebrew language likewise

veals this unity of breath with the spior soul of man. The word nephemeant breath but eventually becaneshamah which meant spirit as weThe Old Testament discloses that infusion of breath meant to the cients more than the conferring of l



upon man. I t meant also the inclusionof soul within the body. In Genesis11:7, we find: “And the Lord Godformed man of the dust of the ground,and breathed into his nostrils thebreath of life; and man became a liv

ing soul.”It is to be noted in the above quotation that God is not said to have infused man with soul but rather with“the breath of life.” Thereupon, manbecame “a living soul.” This distinction provides an opportunity for interesting metaphysical abstraction. Are weto infer from this th at soul accompaniesthe vital life force, the breath of life,or that soul occurs as an effect of thelife force acting upon the body? Inother words, is human breath the causeof soul or is it the medium by which

the soul enters the body? If the latteris correct—that air engenders such attributes as we identify with soul—thenthe ancient doctrine that the breath oflife is a key to man’s spiritual naturecan be reconciled with the theories ofmodern science. A furth er consideration of this point we have reserved until later.

Soul , a Substance?

The etymologies of the Greek words,psyche or soul and pn eu ma or air,are related. In classical Greek philoso

phy, soul and spiritual qualities areoften made wholly dependent uponbreath. The idea was not that breathcaused life and that the soul later became resident within the body, butrather that the air which is breathedwas thought to be infused w ith the substance of soul. The Stoic philosophy relates that “pneuma, breath or spirit—is but part of a great world soul.” Sincemind or the rational principle was ofthe W orld Soul, the inha lation of breathbrought to man this Divine intelligencewhich manifested within him as reason

or the higher intellect.It must be admitted that it is ordi

narily extremely difficult for the human mind to embrace the idea that agross corporeal substance, such as thebody, can engender such incorporeal qualities as those which are attributedto soul. It seems more probable tomost minds that soul is related to amore subtle substance. Air is invisibleand, to the minds of the ancients, it waslikewise infinite. Consequently, it par

alleled those qualities conceived for theDivine nature of man. To them wasplausible the idea that air was either adirect emanation of the Divine essenceor the carrier of it. Because of the importance of air to life and because of

the speculation on its relation to thesoul, the Greek philosophers also soughtto understand the mechanism of respiration. Plutarch, in his essays, quotesthe theories of breathing advanced byEmpedocles, Asclepiades, and Heroph-ilus. The lat ter ’s theory shows anamazing understanding of the physicalprocess of breathing, anticipating theexplanations of modern physiology.

The identification of breath withsoul came to influence many religiousand philosophical rituals as well associal customs. In ancient Rome, the

nearest kinsman leaned over the deathbed to inhale the last breath of the departing. The soul was believed to beissuing from the mouth when the vitalspark was leaving. The kinsman mightpossibly inhale some of the immanentqualities of the soul which would infuse his own being or, at least, thesequalities might be preserved withinhim.

The breath, as the vita] life forceand therefore permeated with soul essence, was likewise thought to possessgreat therapeutic qualities. Among

m any peoples the blowing of the brea thupon infected areas of the body orunon the sick was thought to be beneficial for the afflicted. Since soul wasthought to enter with breath and todepart with it, then the blowing of thebreath upon others might impart thespiritual essence as well. We even findthis referred to in the New Testamentwhere Jesus is related to have breathedupon the disciples, imparting to themthe gift of the Holy Spirit.

It is in the Hermetic and esotericdoctrines of mysticism and the religions

of India in particular that importanceis attached to the natural act of breathing. Respiration is developed into amystic art or science by which thespiritual consciousness is said to beevolved. Breathing is held to be amediator between the conscious, themortal world, and the unconscious, that is, the intelligence of the soul lyingdormant within most men. Breathinghas been likened by these Easterners to“the starting point of meditation.” In \ £ Z



writings attributed to the legendary-character, Hermes Trismegistus, suchas the essay, “The Sermon of Isis toHorns,” it is related that all things return to their source. “Most Holy Nature hath set in living creatures theclear sign of this return. For that thisbreath we breathe from above out of

the air, we send up again, to take it in(once mo re).”

In Buddhist doctrines it is said thatthe rhythm of breathing is but a partof the whole rhythm of the universe.This rhythm exemplifies the cosmicmotion of waxing, waning, expanding,contracting, absorbing, and expelling,as witnessed in the other phenomena of nature. Philo of Alexandria said:“The former, he (Moses) called theBreath of God, because it is the mostlife-giving thing (in the universe) andGod is the cause of life.”

Paracelsus, noted physician, Rosicru-cian and alchemist, in his essay on theelements, says that the other three, air,fire and water, arise out of air —“airstrengthens the world and keeps it together as a dam does a marsh. . . .Air, again, is like a skin in which isstored up a body, the whole world, towit.” In this idea Paracelsus—just asthe ancient thinker Ana ximen es didbefore him—practically confers uponair the nature of being the primal substance of all existence.

Controlled Breathing

To the Hindus, however, recognition must be given for regarding theregulation of respiration as a science bywhich certain ascetic and spiritual endsare to be attained. The yoga is a systemof teachings which was derived fromthe Sankhya philosophy. It has gradually become so divorced from theSankhya that only the more diligentstudents will come to learn of its former origin. The yoga doctrines wereoriginally intended to bring the subliminal mind of man into a closer af

finity with the forces and powers ofnature. The somatic functions, the bodily or objective activities, are said to

The be ma ladroit and thus interfere with Rosierucian our effecting an absolute uni ty w ith

nature. The body and objective con-t%es , sciousness mu st, yoga contends, be sub-

September ordinated. The regulation of the breath1948 is claimed to achieve this end. Subse

quently, yoga became a method which the individual, the inner sewas integrated with the universal sof which the fo rm er is an extension.

The method of controlled breathiis called pranayam a. The latter icombination of two words: prana, breathing or inspiration, and a mod

cation of the word apana, which meaexhalation. The yoga sutras, or dtrines, relate that the breath is to suspended as long as possible. Breaing is to be “over as small an areapossible.” This refers to shallow breaing. It is also advocated that the nuber of respirations should be graduadiminished. As the duration of spended respiration becomes longer, breathing becomes more and mshallow.

Just why the suspended breathinW hy should yoga recommend it as

objective of all spiritual aspiranFirst, it is related that it is necessarycontrol the breath because it distuattention, so necessary for profoumeditation. When one first begins stract thought, the rhythmic motionthe chest does distract the concention, but as one becomes engrossedmeditation, the dominant idea makone unconscious of the respiratory mtion. In the later yoga doctrines, itasserted that controlled breathing necessary for a cleansing of the purities of both mind and body

achieve the ideal state, namely, unwith the universal self.

The yoga doctrines further state tthe regulation of breathing has a thepeutic effect on the bodily systemTh ey contend tha t it results in increabeauty and longevity, which contion, in turn, brings about poise, graand personal power.

The ancient Hindus, it would pear, had an excellent comprehensof both the physical and psychologieffects of breathing. It is evident tthey made a very careful, or, what

would call, a scientific, study of resption. They estimated the number respirations per minute, correspondvery closely with those given by mern physiology. They were also appently aware that there is a relation tween the respiratory system and emotions. With control of the breareflex actions would stimulate or



press the emotions. By inducing certainemotional states, the inner or psychicconsciousness could be quickened. Sub jective states could be at ta ined withgreater ease.

Respiration and the Nervous Systems

We have learned, through the researches of modern science, that therespiratory center, which directs ouralmost involuntary act of breathing, islocated in the medulla oblongata. Themedulla oblongata is a spinal bulb atthe top of the spinal cord. It is an organwhich functions for the conduction ofimpulses between the spinal cord andthe brain. Experiments prove this center to be automatic. It has an inherentrhythmic activity similar to that ofthe heart muscles. It is particularly

sensitive to reflex stimulation. Therespiratory center is connected with thecranial and spinal nerves and pathways. A stimulation of any of thesensory nerves of the body, as a dash ofcold water, unusual sights, sounds oremotional states, affects the respiratoryrate. That which affects the sensorynerves alters the activities of the respiratory center—it may increase or decrease our breathing, as we know fromexperience.

Respiration is both active and passive. Inspiration or inhalation is active.

The muscles are expanded. Exhalationis passive. The muscles, being elastic,gradually return to normal without effort. It is believed that after exhalationthe increased carbon dioxide in theblood stream acts as a stimulus in therespiratory center. From the respiratory-center, then, nervous impulses pass viathe spinal cord and nerve fibres to theintercostal muscles and the muscles ofthe diaphragm, causing inhalationagain.

Pulmonary diseases, which affectthe rhythmic breathing, are known tostimulate or depress the emotions ofthe affected person. The sympathetic nervous system is affected, as well, bythe breathing. The blood is charged bydeep breathing. Th e energy is sympathetically transmitted from the spinal

nervous system to the sympathetic and,in turn, affects the psychic centers,those plexuses having to do with psychic functions, and thus the psychic, orinner consciousness, is exhilarated.

When we are emotionally disturbed,as when suddenly gripped by fear, if

we breathe deeply and hold the breath, it helps to suppress the emotional turb ulence. The cells of the blood and theglands are revitalized by this deepbreathing and the holding of thebreath. Through reflex action, the respiratory center again stabilizes breathing which aids in the control of theemotions. Holding of the breath, solong as it does not cause discomfort,assists in clearing the mind and stimulating the thought processes. Thebreath, we repeat, must be held onlyas long as it is comfortable to do so.

Relaxation is facilitated by exhalation. The breath must be exhaled as completely as possible without experiencing stress. The duration, without inhalation, must be for as long as comfortable. If tried three or four times,there is a noticeable relief in tension.

From the Rosicrucian point of view,the air which we breathe, aside fromits chemical properties, contains apolarity, that is, a quality of a dualcosmic essence. This polarity of thecosmic essence is immaterial, in contrast to its opposite, which arises outof the material elements of which thebody consists. This immaterial element,or polarity, is positive or more activethan that arising out of the food andwater which we consume. It carrieswith it the rhythmic order of the cosmic; by order of the cosmic we meanthe inherent harmony of the universe.We may even call this order, or harmony of the universe, the soul, if wedesire. More appropriately, however,we can say that, when we breathe, weare infused with an intelligence, and apower, which actuates the physical or

ganism, our body, in such a way that,in a complex being as is man, there areproduced those states of consciousnesswhich we define as mortal and spiritual. Thus the seed of the soul is in theair we breathe.

V A V

You cannot dream yourself into a character, you m ust ham mer and forge yourself one.—Thoreau.



The

Rosicrucian

Diges t

September

1948

AM ORC 1948 Convention By R u th F a rre r, Convention Secretary

o u r i n g into the Chapman Street entrance of

the new and modemlyequipped Latin-Ameri-can building, delegatesto the 1948 InternationalConvention of the Rosicrucian Order, AMORC,began to register early

Sunday morning, July 11, and continued to arrive throughout the rest of theweek. They were impressed with thewarm welcome and the extent to whichthe buildings in Rosicrucian Park hadexpanded. This was the first full-lengthConvention since the W ar, la st ye ar’s

conclave having been limited to threedays. By Sunday evening it was apparent that this year’s attendance wouldexceed that of 1947. The total attendance this year was a few less than athousand.

Numerous delegates arrived severaldays before Sunday, and enjoyed greeting friends whom they had not seen foryears and making new friends. Manyhad just finished their summer termof instruction at Rose-Croix University,Rosicrucian Park. Some sixty memberswho came to attend the Convention

were Spanish-speaking; they were welcomed and directed by a staff of hostesses from the Latin-American Department. The City of San Jose assistedAMORC in its annual welcome, byhanging banners above the city streets;and there were billboards and placardsscattered throughout the city, greetingthe annual pilgrimage of members to

the Grand Lodge of the Order fNorth, Central, and South Americ

Australasia , and South Africa. Somhad arranged their vacations to incluthis event, having saved and plannemonths in advance. Every race, creecolor, and nationality were representehaving come to enjoy the activities prvided by the Grand Lodge of the Oder, the charm of Rosicrucian Parand the fellowship with other membesharing the same high ideals.

Opening Night

Frater Harold Wilkinson, temporachairman and newest member of thInternational Lecture Board, brougthe Convention to order. He then itroduced the Imperator, Ralph MLewis, who extended a cordial welcomto the delegates and addressed them othe subject: “The Rosicrucian CreedHe analyzed the three phases of livinand stated that a denial of the innethe outer, or the upward dimensions life would detract from the reality life; he explained that we are depenent upon Self, the moving factor, four accurate appraisal of life. Withoan expanded, prepared Self, he weon, we cannot achieve a comprehe

sive understanding of the Cosmworld. Since the Rosicrucian Creerepresents the Self-approach to life, thImperator elaborated on each of thseven points contained in that Creed.

Following the Imperator’s lecturFrater Camp Ezell, of Beeville, Texanews editor of the Bee-P icayune, waelected official Convention chairman



After taking the gavel, Chairman Ezellgreeted the members and urged themto read well their specially preparedprograms, in order that they would derive the maximum benefit from theactivities and demonstrations plannedfor the week. He then read the rules forgoverning the Convention.

Cognizant of its far-flung nature,AMORC provides in its Constitutionand Statutes a conven ient means for therepresentative members attending eachConvention to inquire into the detailsof administration of each part of theorganization. This provision includesthe selection and functioning of two volunteer committees: the Administration and Welfare Committee and theResolutions and Adjustment Committee. The Cha irman announced thesecommittees and directed the membersto volunteer by appending their namesto two lists in the Auditorium lobby.Throughout the Convention these committees were given the privilege of examining the work of the Order, its financial condition and methods, its office procedures, its policies, its futureplans—included also was the privilegeof suggesting changes. The members sovolunteering, represented a widespreadarea of the world, and during the weekthere was gleaned a keener understand

ing of the various services given themembers, the problems of the Order,and its possibilities.

Continuing with the evening’s program, the Chairman introduced F ra terCecil A. Poole, supreme secretary, whogave a few words of greeting. This wasfollowed by the presentation of theother members of the Board of Direcors, the governing body of the Order:Mrs. H. Spencer Lewis, president ofRose-Croix Institute and Sanitarium;Mrs. Ralph M. Lewis, and Frater Orlando Hughes, superintendent of the

beautiful buildings and grounds inwhich the visitors spent a delightfullybusy week.

The new grand master, Frater Rodman R. Clayson, who succeeded to theoffice held by the late Frater Thor Kii-malehto, was then introduced to theConvention. In greeting the assembly,he commented upon the large numberof members who had come to repeattheir visits of other years. He referredo the Convention as a friendly home

coming, which, indeed, it was. The

other Grand Lodge officers, Frate r H arvey Miles, grand secretary, and FraterJames R. Whitcomb, grand treasurer,were then presented; each extended ahearty welcome to the delegates.

Greetings from Foreign Countries

The international nature of the Order, and the oneness and alertness ofRosicrucians in foreign lands, was thenrevealed by the reading of excerptsfrom letters of greeting from widespread points. Included among thesemessages were those from officers of theIndonesian jurisdiction in Batavia,Java; the Sydney and Melbourne Chapters in Australia; the Chapter in Auckland, New Zealand; the jurisdiction ofDenmark and Norway; the GrandLodge of The Netherlands; the GrandLodge of Sweden; and the Francis Bacon Chapter in London, England.Greetings came also from Mile. JeanneGuesdon, busy secretary for the Orderin France; Frater Emanuel Cihlar, ourrepresentative in Vienna, Austria; andFrater Dunstano Cancellieri, actinggrand master of the jurisdiction ofItaly. This feeling of brotherhood wassymbolized in the Auditorium throughthe display of flags from every countryin which AMORC is represented.

Daily Features

With the exception of Thursdaymorning, each day began w ith a specialconvocation in the Supreme Temple,featured by an inspiring ritual. To accommodate the large numbers whowished to participate, this sacred gathering was held three times each morning.

A ticket-punching arrangem ent madeit possible for all of the members towitness the science demonstrationsgiven in the amphitheatre of the Rose-Croix Science building and to attend

the lectures and demonstrations givenin the Rosierucian Planetarium. In themornings and afternoons, under thedirection of Frater Erwin Watermeyerof the Technical Department, the delegates flocked to see the black light. Herethey viewed the phenomena of ultraviolet light upon fluorescent objects.The events in the P lanetarium includedan explanation of the uranisphere, theseismograph, and other exhibits, as wellas a lecture inside the “Theater of theSky.”



Another daily feature was the periodof class instruction held in the mornings in Francis Bacon Auditorium. Eachday, certain class groups were addressedby their Class Master, were given demonstrations pertaining to their studies,and enjoyed the opportunity of askingquestions relative to the teachings.Similar lectures and discussion periodswere conducted in the Spanish languagein the Science building, Fraters Cal-cano and Somes of the Latin-AmericanDepartment, and Frater G. A. Pardo,of Venezuela, assisting.

From the archives of the Order, acollection of very fine old original writings, by the great Rosicrucian mastersand occultists, was removed and displayed by Frater Joel Disher of theResearch Department. At certain peri

ods each day the members were able toview these works and also to examinedocuments authenticating the Rosicrucian Order in this country, letters ofauthority from the F.U.D.O.S.I., andother official correspondence.

Throughout the week, the officers ofthe Order and the heads of various departments gave to interviews withmembers every possible minute theycould spare. M any of the visitors touredthe buildings, thus becoming acquaintedwith the operations of the Order. Theysaw the heavily filled mailbags in the

Shipping Department, letters and packages destined for every comer of theglobe. In the Assembly and Forwarding Departments they observed how itis possible for them to receive their ownparticular lesson each week on a particular day of the week. In the Reading Mail Department they saw anefficiently trained staff examining theincoming mail—correspondence in several languages, each item being properly distributed. Passing along into thenew Latin-American wing, the visitorswere interested to see the Spanish

speaking staff handling the heavy mailfrom members in South America, Central America, and from Spanish members in many other countries. In an-

The other part of the same modem wing, Rosicrucian observed the Inqu iry Departmen try where questions about the Order are

l8est efficiently answered by specially pre-September pared litera ture . Passing the offices of1948 the Im perator and his secretaries, where

the multitudinous administrative mters are handled, as well as interjurdictional duties and correspondenfrom the most advanced students, thwere led up a long corridor to the Dpartment of Instruction. Here they served the class teachers dictating i

Dictaphones the answers to the lettof members from every part of tworld—a service which is given every member. In a room adjoinitypists were typing the letters from tshiny, recorded cylinders.

Special Feature»

In the Rosicrucian Museum, tCurator, Frater Jay R. McCullough dressed the members on two differeoccasions on the following subjec“Tombs and Temples” and “Mysterof the Great Pyramid.” These intere

ing talks were illustrated and higlighted by the Museum exhibits theselves.

On Monday, July 12, a round-tabdiscussion was held in the AuditoriuFrater Joel Disher served as chairmand propounded questions of interto the students generally. In turn, tpanel, which included Fraters ClaysoMiles, Turner, Freeman, CrawfoWilkinson, and Talley, discussed vaous viewpoints pertaining to the qutions.

A delightful musical program p

ceded each evening’s session during tConvention. On Monday evening, tRosicrucian Orchestra rendered sevenumbers; on Tuesday, Frater J. A. Ccano, noted Venezuelan composer-coductor and director of the Latin-Amecan Department, presented a wechosen piano recital; on ThursdaFrater Iru Price of San Jose, membof the American Guild of Organiand official organist of the SupremTemple, gave several inspiring seltions. On Thursday afternoon, visitiartists presented an informal musicprogram in the Auditorium. Durithe noon hour, appropriate recordmusic was broadcast throughout Rocrucian Park.

Monday evening was a busy one the stage of Francis Bacon Auditoriuinasmuch as Frater Erwin Watemeyer, Dr. Talley, and several assiants, conducted numerous scientidemonstrations to clarify the law



connected with vibrations. The apparatus shown to the large gathering included the cathode ray oscillograph,electromagnets, electroencephalograph,and specially prepared devices to showthe nature of waves, frequency, ampli

tude, reflection, and magnetic fields. An identical session was given later forthose who had not seen the first.

Lovers of children found attractionin the Children’s Exhibit, in the Planetarium building. He re were displayedthe results of the Children’s Hour, anenterprise conducted at RosicrucianPark throughout the year by a group ofsorores interested in using the Rosicrucian principles and latest findings inchild guidance in the development ofself-expression in preschool children.

On Tuesday afternoon, Dr. H. Arvis

Talley of the Rose-Croix Research Institute and Sanitarium, addressed theConvention on the subject: “Rosicrucian Short-Cuts to Health.” He stressedthe important factors in achieving goodhealth, and included a discussion ofthe influence of the patient’s mentalconcepts. That evening, the supremesecretary, Frater Cecil A. Poole, spokeon the subject: “Reality and Illusion,”in which he pointed out the value oftrue insight and concept of reality, andshowed that mysticism, in its fullermeaning, is the means by which man

relates himself to God. Later that evening, Frater Rodman R. Clayson, grandmaster, addressed the Convention onthe topic, “The Rising Tide of Atheism,” in which he analyzed, bothfrankly and sympathetically, the reasons why so many become atheists, andpointed out the unsound reasoning behind atheism. He expressed the hopethat Rosicrucian students w'ould helpthose who were atheists and who yetwere seekers and honestly perplexed.

Since the Auditorium was namedfor the great figure of the Elizabethan

times, it was most appropriate thatFrater Joel Disher address the Convention on “Francis Bacon and the Rosicrucians.” This he did on Wednesdayafternoon. He stressed the fact that thefull influence of Bacon was only nowbeginning to be felt, and dwelt uponthe importance of the contributions ofthis gifted philosopher and mystic.

On Wednesday evening, an allegoryin three scenes was presented. I t d ram a

tized the great mystical experiencesknown as the Obscure Night and theGolden Dawn. Under the direction ofFrater Erwin Watermeyer, the lighting effects and musical background, together with the pantomime, appealed

to the emotions and aesthetic tastes ofthe audience, each appreciating the inner meaning in accordance with hisown understanding and unfoldment.

Thursday evening, t radit ionallyknown at Conventions as “Imperator’sNight,” was devoted to a lecture andmystical demonstration by our belovedImperator, Ralph M. Lewis. In his address, he explained the nature and useof the mystical Law of Assumption.Applying this great Law, the assemblyparticipated in a series of experiments,or demonstrations, which followed.

They were assisted by special lightingeffects and by the Imperator himself,who endeavored, through the use of thisLaw, to send into the consciousness ofthe assembly a certain idea or thought.The entire lecture and demonstrationwas repeated for the benefit of thosewho could not attend the first session.

The events of Friday, the closingday, featured the taking of the officialConvention photograph on the steps ofthe Rose-Croix University Sciencebuilding. Late r, m any took advantageof the tours of inspection through Rose-

Croix Sanitarium, located six blocksfrom Rosicrucian Park. The Sanitariumstaff, including its director, Dr. H.Arvis Talley, and Dr. Lillian L. Tomlin, explained the operation of the Sanitarium, its equipment and therapeuticmethods.

Committee Findings

The last afternoon session on Fridaywas perhaps one of the most important of the entire week, for it affordedthe members the opportunity to hearthe results of the investigations of the

two committees formed earlier in theweek. The official report of each committee, signed by the constituent members, was read to the Convention andofficially approved by them. A digestof these reports revealed that the committees were completely satisfied withthe authenticity of the original documents of the Order, and that theywere pleased with the manner in whichthe funds of the Order were being

ov t r u y j



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used. After examining the methods androcedures of the organization, theyeclared them to be satisfactory, al

though a few minor changes were suggested and a few ideas for futureexpansion were outlined.

As the concluding matter of busi

ness, a vacancy among the GrandCouncilors was filled and all of theother present Councilors were returnedto office for another year.

A banquet held in the large CivicAuditorium provided an occasion forrelaxation, fellowship, and fun. Themembers, their friends, and relatives,enjoyed a very fine group of acts performed by a magician, and an excellentmeal, in addition to the giving of theMystery Prizes, which is an annualevent. There were brief, informalspeeches by the Imperator and otherofficers of the Order, including an in

terpretation in Spanish by Frater J. A.Calcaiio. The evening was crowned bya delightful dance sponsored by theColombes in the Gold Room of HotelSt. Claire, across the street.

Post-Convention Activities

Although the official Convention activities terminated Friday evening,there were two special features presented on Saturday, July 17, in addition to the inevitable sightseeing ad

ventures of many of the delegates. the morning, a special Spanish-speaing ritualistic body conferred upqualified candidates, the inspiring FiTemple Degree Initiation in the Spreme Temple, with full regalia amusic. An honorary initiation into t

Associate Degree of the TraditionMartinist Order was offered by tlocal heptad, or chapter, during tafternoon. Th ree groups were coducting this ritual in three differetemples located in Rosicrucian ParLike AMORC, the Martinist Order affiliated with the federation of authetic initiatic and esoteric orders knowas the F.U.D.O.S.I., and has its NorAmerican headquarters at RosicruciPark.

The success of the 1948 Conventiwas noted in the happy faces of t

visitors and in the many remarks satisfaction from those who had paticipated in the varied activities. Ywill love the full week of embodiideals and mystic principles, of illutrations and demonstrations, and althe additional knowledge, and the cloassociation wi th those, who, as yourseare striving to know more of the InnMan and his God; therefore, if yoare a member, prepare to attend t1949 Convention.

V A V

THE OLDEST BOOK IN THE WORLD

The Prisse papyrus, or Book of PTAHHOTEP, given to the National Libra

in Paris, 1847, was found in the tomb of one of the Entews (A ntufs) , kings

the 11th dyn asty, in the Necropolis of Thebes. It contains eighteen pages

writing, being a treatise on manners and morals supposed to have been com

posed by one of the Pharaoh s about 3766 B.C. Th e large and solid charact

of the writing on this papyrus approaches closer to the hieroglyphic than to th

hieratic class, and we would therefore be of the opinion that its date is befor

rath er than after, the twelfth dynasty. The maxims deal with a variety of su

jects. The prop er trea tm en t of a wife b y a hu sb and is thus ind icated:

“Fill her stomach with food, clothe her back; these are the cares to be bestowe

upo n he r bod}'. Caress her an d fulfill he r wishes during the time of her exi

ence; it is a form of well-doing whic h does thee honor. Be not br utal; good m a

ners will influence he r bette r tha n force. Give he r wh at she longs for. It

these things which make steadiness in the house; if thou repellest her it is a

abyss.”

—From The American Rosae Crucis—April, 1916



Giving God a Chance By D r . H. S p e n c e r L e w i s , F.R.C.

(From Rosierucian Digest , December, 1931)

Since thousands of readers of the Ro sierucian D iges t have not read many of the

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

e r e is some news from areport that I think willbe very encouraging toall of you, and I hopeyou will pass it along tothose who are sick andailing.

In the Medical Record of September 25, 1920,

there was a statement by Dr. JosephByrne, professor of neurology at theFordham University medical school inNew York. In his report, this recognized author said:

“At a conservative estimate, it maybe admitted that of all the ailments forwhich relief is sought, 90 per cent orover are self-limited and tend to getwell. It may also be admitted that inover 90 per cent of all human ailmentsthe psychic is the dominant factor.”

Now, think of what that statementmeans. I think tha t if an y of us wantedto preach a sermon or give a lectureon the value of metaphysical and drug-less healing, we could do nothing better tha n take this paragrap h as the text:and from some public lectures that Ihave heard in years gone by, by menwho did not thoroughly understand thesubject of real psychology, it would bea good thing if they started with thistext and then closed the lecture at the

end of the text before they said anything more.

The first part of this statement bythe professor says that at least 90 percent of the ailments for which peoplego to doctors, clinics, hospitals, or specialists for treatment are self-limitedand tend to get well. In oth er words,90 per cent of these ailments are those

which nature would cure through God’sown healing processes in our own bodies if we would remove the limitationsand stop interfering with the processesof nature. I do not think there is atruer statement that has ever beenmade, regarding human ailments, thanthis. In m ost of the healin g work doneby every metaphysician, the greatestproblem he has to deal with is not theproblem of giving the right treatmentto the patient for the healing of anyailment nor of diagnosing what iswrong, nor recommending anything tothe patient in the way of a constructive practice, but to get the ideas thatlimit the healing processes out of themind of the patient, and at the sametime remove all of the obstacles to nature’s own work. The hardest thing innearly all these cases is to get thepatient to stop analyzing his conditionand stop trying to give fancy and fictitious names to it, and to stop thinkingthat he is going to get worse and may



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need two or three more doctors andpossibly a hospital operation and several other things.

Sell-Diagnosis

How often we find persons sufferingfrom some little discomfort in the chestor upper part of the body, who have

analyzed it as being a weak heart orsome abnormal condition of the heart,and who cannot help referring to it asheart trouble. Every time they feel alittle cramp or pain, or congestion orstrain, or something else in breathing ormoving, they instantly say to themselves or to anyone who is near them,“My heart hurts me!” Every time theybecome conscious of an unusual sensation in the chest, they think of theheart, an d talk of the heart, and picturethe heart as being affected. Such persons act and talk as though the only

organ, the only inner thing within thechest is the heart. You would neverthink that they had any lungs or anymuscles, or nerves, tissues, or anythingelse in the upp er pa rt of the body. Onthe other hand, there are those whocredit all such peculiar sensations,pains, or aches to the lungs. Th eyseem to think that the lungs are theonly thing that exists in the upper partof the body, and could be responsiblefor any sensation. They are sure thatthey are going to have tuberculosis orthat they are going to have some otherfatal and long-standing illness connect

ed with the lungs.

Then there are those women who feelsure that every little ache and pain inthe upper part of their bodies is due tothe oncoming of cancer. They haveread about it, heard about it, talkedover the fatal cancer cases that havebeen brought to their attention, andthey simply concentrate on that oneidea. Every time a nerve in the upperpart of their bodies gives a little twingeor there is a little cramp of some kind,they immediately say to themselves orsomeone else, “I feel that I have the

beginning of cancer.” Then there arethose who think that every little achethey have is a sure indication that theyhave gallstones, or appendicitis, orliver trouble, or kidney trouble, orsomething else. Usually these personsget such ideas by comparing their ownvague symptoms with the vague des

cription of symptoms that some othperson has had who suffered from suca disease as they are now picturinfor themselves.

Every time that someone in a family passes away from heart troublthere are sure to be a number of hrelatives who will interpret every ach

and pain they have as an indicatiotha t they also have hea rt trouble. Eveoperation for gallstones in any famior community of friends leads to thsuspicion of gallstones in connectiowith every ache. These are the limittions to natural healing and to natureprocesses that interfere with the metphysician’s work. Such limitinthoughts are generally accompanied bmany forms of drugging and unusutreatment. These persons will try everemedy that anybody recommends them. The y will take hot baths anwill sweat themselves in electric bla

kets; they will make foolish regulatioin their diet and change their generhabits of living, walking, sleeping, anexercise; they will t ry more concoctioin the form of specialized remedithan any normal person would evthink of putting into a normal body.

Then when they go to get treatmenfor their condition, they will discouanything that is said to them by a phsician who does not agree with thepoint of view. If they find a physiciawho tells them that they are mistakein thinking that they have heart tro

ble, and that their trouble is merely nervous condition of the muscles in thchest, they wall feel sure that the phsician is incompetent and will seek aother and still another until they finone who agrees with their own dianosis.

These persons generally end thesearch by placing themselves in thhands of so-called specialists. The onwho is sure that he has heart troubwill not feel satisfied until he has evetually placed himself in the hands a heart specialist. The one who thinhe has lung trouble will never be satfied until he has placed himself in thhands of a lun g specialist. And so goes.

The Drugless Healer

It is not until such person becomtired of the useless treatment whicdoes not seem to affect his conditio



one way or the other, or until he hasbecome convinced by some sane arguments and demonstrations that he goesto a metaphysician or drugless healerand gets some unbiased information.

When the metaphysician or druglesshealer receives such a patient, his firstbig problem is to treat the mind of thepatient rather than the body. All ofthe limitations have to be removed, andthe obstacles cleared out, purged,cleansed, and negated. It is just asthough the physician went up into thegarret of the brain of the patient andstarted with brooms and vacuum cleaner, shovels and pickax, and began notonly to take down cobwebs and dust,but all kinds of refuse in the way ofboxes, crates, barrels, old cans, and

what not, before being able to set thegarret into order. All this time the patient may think that he is being givenlittle benefit, and probably wonderswhy some more obstacles and refuse inthe way of pills and medicine and otherthings are not being given to him. Ifhis patience lasts, and he is rationaland sane enough to give the physicianan opportunity to get through with thehouse cleaning, he will begin to receivesome benefit through the constructivework that the physician makes possibleby giving nature a chance.

Every drugless physician, like everymetaphysician, will frankly admit thatit is not his system, not his work, nothis peculiar method that brings aboutthe cure, but that it is Nature throughGod's own laws. He will frankly tellany honest patient that his work is notthe healing of the body but is the healing of the mind through getting rid ofthe limitations. It is absolutely truethat in 90 per cent of such cases, Godand natural laws would take care of thehealing without any physician of anykind, if the patient would only give

God a chance. But just as we often findour homes, our offices, our back yards,and our front yards so covered withdust or grime, and littered with undesirable things that we send for an expert to come and do the cleaning, soit is necessary sometimes for patientsto call in an expert to do some housecleaning that we really could do ourselves, if we only knew how to goabout it.

Pagehle Dominance

Now, note that in the second part ofthe Professor’s statement he says that“in over 90 per cent of all human ailments the psychic is the dominantfactor.” Do you realize fully what this

means? It means that in a majority ofthe human, physical ailments, the realcause, the real condition, the real seatand source of the trouble is not in theflesh or in the material part of thebody, but in the psychic part of thebody. W hat a wonderful truth t ha t is!It is the most important, as well asthe most astonishing, factor ever discovered in the fields of therapeutic research. Tracing back the art of therapyto the most primitive tribes in the mostancient of times, we find that therealways has been a realization on the

part of those who are mystically inclined that some psychic element entered into most of the human ailments.The ancient forms of incantations andmystical ceremonies around an ailingperson, and even the practices of theAmerican Indian medicine man, whichwere a highly evolved state of the ancient mystical practices, took into consideration the fact that the psychic partof man had a great connection withhis physical condition.

During the past hundred years, ormore, we have advanced from the

speculative, mystical state to the scientific understanding of the psychic nature of disease. We no longer work inthe dark through the use of incantations and vowel sounds, magical prayers, and formulas, which were littleunderstood in their real nature, but wework with highly evolved and well-understood psychic laws that are moreabsolute in their action than any of theprocesses of the drug system of medication.

In other words, there can be no ailment in the physical body unless there

is first an ailment in the psychic bodyor the psychic par t of our beings. Thefoolish objectors to this idea, who aregenera lly avowed medical practitioners,say that if the psychic part of man isdivine and godly, there can be no illness in the psychic part, and that it isonly in the human, earthly, flesh partof the body tha t illness can reside. Th atargu m ent seems logical to a great man ypersons, and they often say to us that



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they cannot believe that disease canstart in the psychic part of our beings.This misunderstanding is due to thewrong premise at the very beginningof the argument. These arguments begin with the assumption that the psychic part of man is 100 per cent divine,pure, and undefilable. The psychic

part of man is not the soul. It is hismental, psychological, neurological constitution. It is associated with a soul; itis associated with the divine part ofman, but it is not the soul itself.

Therefore, the psychic part of mancan become obsessed with wrong ideasor become abnormal with wrong conditions. Our emotions will affect our psychic natures. Anxiety, hatred, envy, jealousy, deceit, in just ice, in tolerance,and similar destructive emotions, willshatter the ha rmony of the psychic partof ourselves and spread in its very being a poison and toxic condition that isas disastrous as poison of a materialnature is to the physical body. In thesame manner, the emotional part ofourselves may help to purge and purifythe psychic nature within each one ofus. Thoughts of love, kindness, mercy, justice, toleration, good will, un iversalbrotherhood, peace, harmo ny, and similar emotions will act as a stimulant, asa perfume to the inner self, and makethe psychic part of our bodies pleasant,happy, strong, and pure in every sense.

Every metaphysician knows that indiagnosing any illness, or Cosmic con

dition surrounding our lives, the causewill be found in the psychic nature ofourselves and in a preliminary condition of the human body that seems tobe breaking it down or tearing it asunder, or keeping the blood imp ure. Allkinds of physical aches and abnormalities can be traced to a poisonous condition of the psychic part of ourselves,and this psychic poisoning can betraced to some silent or secret, or deep-rooted emotion that is destructive, suchas anger, hatred, jealousy, or somesimilar attitude toward a person, or a

group of persons, or toward conditionsgenerally.

Problem Is Simple

The problem, therefore, is simple tothe metaphysician and to the druglesshealer, but difficult indeed to the patient and to those healers who attempt

to cure through purely material meansTo attempt to remove or affect thecause and conditions of ailments in thehuman body by medication directed towa rd a chemical change in th e physicabody alone is merely attempting tochange the outer manifestation of thetrouble without affecting the cause

whatsoever. Any attempt to change thechemical nature of the blood, purify itand bring it to a normal standardthrough medication or diet, or exercisewhile th e emotional, psychic part of thna tur e of the body is being poisoned andcontinuing to poison the blood, is simply to waste one’s efforts and to makeno progress whatever in the cure odisease.

Those of your friends, and especiallythose who are in various fields of medical healing who decry or deny the efficacy of metaphysical healing should bshown this statement by Dr. JosephByrne. But whether this scientist’statem ent is accepted or not, or whethesome physician will believe in metaphysical healing or not, the fact remains that the metaphysician is ablto demonstrate the truthfulness of thiprinciple and to bring about cures andchanges in the human existence thano other method or system can effect

Man is truly fearfully and wonderfully made, but all the wonder and althe marvelousness of it does not rest inthe purely chemical composition, andthe chemical actions and reactions o

the physical pa rt of the body. Thgreatest wonder, the greatest marvelthe greatest magic, and miracle om an’s whole existence is the psychicsoul pa rt of his being. He rein lies athe mystery of health and diseasepower and strength, fortitude, and selfmastery. It is this part of man thais the thinking, doing, mastering parof man ’s existence. Th e Rosicrucianthe mystic generally, the metaphysician, are giving most of their thoughto this greater part of man, while thother systems of helping man are con

centrating their efforts exclusively othe lesser, material, negative, changeable, mortal part of man, which is olittle consequence, and which has npower of its own, no processes, and nmethods within its own capabilities ore-creating, re-constructing, re-building, and healing the real body of man



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosierucian Fraternity . It is a focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside whe n m an y thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe C athedral at the time will receive the bene fit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who ar e members. Th e book called “ Libe r 777” describes the periodsfor various contacts with the Cathedral. Copies w ill be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents i n postage stamps. (Please stale wh ether m ember or not— this is impo rtant.)

THE TECHNIQUE OF BEING ONESELF

The heart of the vain is troubled while it seemeth content; his cares are greater than his pleasures.

—Unto Thee I Grant

t m a y seem out of placeto classify as techniquethe state of being oneself.In observing the behavior of the average hum anbeing, we realize that ina world where artificialities are frequently emphasized, the individualhimself is actually prac

ticing an art. Self-expression should bea natural manifestation of the individuality of each hu m an being. True,there are certain limitations to self-expression. The social, business, andeconomic standards of the communityor social customs under which we liverequire certain restrictions for the pur

pose of a greater benefit to the wholethan could be achieved by the free, unregulated expression of each individualcomposing the group.

Through self-expression we expressourselves in relation to the group ofwhich we are particularly a part, butthere is a difference between a spontaneous adjustment of the emotionallymature individual and that of the onewho attempts voluntarily, or by willful exertion, to express something thathe really is not. To be different, in behavior and expression, from our realself is to take on a layer of vanity that,like veneer, covers the surface of whatwe really are. Such vanity is so thinthat it frequently is dented, or even



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to m away, because the individual whosevanity is overshadowing his true self-expression is constantly faced with theproblem of being on guard againstshowing anything except such vain attitudes, to the society about him.

A person subject to vanity is easily

identified; that is, there is a pattern ofaction on the part of such an individual. While he may seem to be able topresent a pleasant and contented attitude and may appear to derive certainpleasure from such behavior, actually,such person is experiencing a troubleduncertainty in facing his own life’ssituations which are easily interruptedor affected in such way that problemsand difficulties more than offset thesupposed advantages of holding a falsefront before his fellow men.

Being natural, that is, being truly

ourselves, is one way of simplifyingmany phases of life that otherwisemight be complicated problems. Forevery attempt to change or cover artificially our true individuality, we areadding a complication to our work lhathas a tendency to germinate and increase in direct proportion to our continued effort to make ourselves different from what we are. This is particularly true if it is our purpose to trythrough a veneer of vanity to create animpression that we are better, moreaccomplished, or of higher social level

than our fellow beings. To be simplywhat we are is to admit frankly andhonestly both our faults and our goodpoints. Neither need be a source ofshame nor of stressing that which webelieve to be our true value. Our faultsare what they are—they are not as important as our attempt to control them.Our good points, the things in whichwe excel, are the channels throughwhich we would be able to serve bestthe purpose of living; they need not behidden or modified. True self-expression is simplification, an acknowledge

ment of what we are, and we have

V

nothing to cover up; we have no artficial standard by which constantly tstrive to make others believe that ware near the attainment of such standard.

Flowing through the universe is stream of higher law, regardless bwha t name we might know it. Wmight simply say that there exists natural law which governs the manfestation of all phases of life, and thin the light of this law all things arreduced to their simplest and obviouform. For man to attempt to impreshis fellow men by artificial layers odifferent types of individuality is tmock the natural law of the universwhich sees us, in a sense, as we reallare. W e are not convincing the sourcof this law of any difference in ou

selves merely by carrying a false froninsofar as our human relationships arconcerned.

Even of more importance is the factha t by means of simplification, througthe art of letting ourselves be what wreally are, we help clear the channefor spiritual expression and growthThe saints and mystics of history havbeen those who have been content tuse their own abilities and potentialties, acknowledge their faults, and express themselves obviously for whathey were and nothing more. Throug

such leaders, the universal laws wereasily expressed. These persons becamexamples of the idealism that has madpossible the establishment of means foobtaining peace of mind and help fothose who have lived since. By beinoneself without the hampering ties oartificialities, man not only lives a morcontented life physically, but he alsplaces himself in harmony with thoslaws, those universal principles, representing the very essence of all beingwhich direct him toward the true fulfillment of his purpose in life and ulti

mate expression.

A V

“Table-talk proves that nine out of ten people read what amuses them rathe

than what instructs them; and proves, also, that the last thing they read i

something which tells them disagreeable truths or dispels groundless hopes.”

Herbert Spencer—From Social Statics

[ 2 9 8 ]



c^/fn.ai£.n.t ^ J ’z a d .itio n .i o j- cJ-j-Exm ztitLm

The author, Dr. Scherbak, is a member of the Rosicrucian Order and astudent of hermeticism and philosophy. He resides in Budapest, Hunga ry.

In this manuscript, he has captured the spirit of the ancient traditions,legends, and m yths. Between the lines we ma y see the back ground ofma ny curren t philosophical and mystical conceptions.

By V i c t o r S c h e r b a k , M .D .

He r m e t i s m could beclassified as the

oldest universal religion. It is in rea lity asynthesis of philosophy,religion, and science,

and in this constructionan analogy of the unityof the three hermeticplanes: physical, astral,and mental. However,since those prehistorictimes, science has beenseparated from religionand philosophy and hasbecome an almost untrodden path; Hermetism has changed intoan unknow n way. Something happened which

is like the separation ofhigher m ental faculties from that of thelower self. In this system science corresponds with concentration, religionwith meditation, philosophy with contemplation. These fields, apart fromone another, symbolize such theses andantitheses which, for the time being,fall short of an all-solving and satisfactory synthesis.

Doubtlessly, science begins to guessthat an undivided integration of thevaried phenomena would be the mostdesirable aim, and from this final addi

tion cannot be omitted the empire ofSoul. Some of the most distinguishedpioneers such as Alexis Carrel lay stresseven on the fact that no essential problem should be excluded from our investigations, piercing toward the discovery of great basic conceptions of theunknown Cosmos. On the other hand,religion demands an increasing scientific discipline from her representatives,in order to be able to bridge over theconstantly growing chasm between thefacts of reality and that of the ancient

esoteric wisdom, whichseem to be contradictoryin nature.However, philosophers,

these ivory-tower menof the past centuries,

have been excluded withthe argum ent th at metaphysics has lost everycontact with reality andthat therefore no studyof its principles benefitsany conscientious explorer. By applicationof this false thesis ofexcluding p hilo so ph y,the possibility of an integral survey over problems of basic character,regarding life and uni

versality, has been eliminated. Quite evidently, a right conception of universal phenomena is onlypossible if all three faculties unite inthe effort of seizing what can be seizedby means of Mind, Soul, and DivineIntuition. Th e realization of this greatsynthesis constitutes the essence andpurpose of Hermetism.

Even at the end of the nineteenthcentury, there were present certaintendencies to reconcile religion withscience and philosophy. Out of this intention came into being at first panso-

phy, theosophy, anthroposophy, andlater the Oxford movement and num erous smaller groups, in which howeverfor the greater part, some subjectiveelement unbalances the scale either tothe advantage of speculation, of belief,or of science. Much earlier, thousandsof years ago, perhaps ten thousands ofyears before our time, there existed already the great synthesis in a perfectform, which applied all three factors inan equal proportion. This monumentalsyncretism originated from Atlantis and



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has continued to announce ancientwisdom.

Most great minds of the past hadbeen adepts of Hermetism. And yetwhat can be the reason that the vastmajority of peoples did not observe it;or did so only to a very insignificantdegree. The answer is plain enough:

Hermetism with its supreme principles, elevated over everyday conventions, divinely liberal and free from allprejudice, was in opposition with thedogmas of artificial metaphysics, withthe popular religious credo, and withsuperficial science. The ancient synthetic conception demanded brave investigations over axioms revered by themob. God or the gods, Creation, theCosmic hierarchies, the Fall of Spiritand its descent into matter, magic, theorigin of life, the mystery of matter, and other theses had to be profoundly

examined. For the average man withhis less brilliant mind it was strictlyforbidden to meditate upon these sub

jects, because a serious men tal workin this field could have liberated mankind from being a collective object atthe mercy of state power. Although itis not doubtful that it is best for ignorant and inferior personalities to beheld at a distance from the source ofpower and secret wisdom (for theywould certainly misuse it), yet thesematters are defended and their effectis a synchronistic antitoxin of evil.

The transcendental faculties of ourpresent-day man are weak. Wheneverthe Hermetic seed takes root in a soul,powers of a higher order succeed insublimating impure matter. Activeevildoers of our age did not destroy bymeans of knowledge, but destroyed because of want of wisdom. More wisdomwould have exploded the connectinglink wi th the ir obsessors (the evilideas) that, like demons, held them u nder rule feel ing , willing, and acting forthem an d instead of them. An adeptin possession of supreme faculties andthe initiate, who can still use to someextent the magic expedient of his thirdeye (psychic vision), command an infinite scope in the investigation of thesedifficult problems.

A second reason for the careful disguising of Hermetic m ysteries was th atour guilt-born, mixed human type hadonce already badly passed the test. In

the prehistoric age of the traditionAtlantean civilization, when our demgod ancestors had initiated also lowtypes into the science of Cosmic forceterrible experiences had been invokeupon the terrestrial races. Those beingborn of dark ideas felt an attraction tward darkness and subtracted on

violation of the natural laws from Comic forces.

The description of this primorditragedy, connected with magic, may bfound much disguised and fragmentaily in the Book of Henoch (Enoch), Greek mythology, and in the Biblegend of the Deluge. According to trdition, the doctrines of supreme Cosmwisdom became secret doctrines aftthe fall of Atlantis. Their Guardianhave required from this time specitrials, tests, and moral qualities to acertain whether or not the heritage

ancestors was likely to come into stailess hands. These trials unveiled hiden qualities, will power, moral interity, and persistence of the neophytAnd from this time the Initiations habeen established.

Hermetic tradition was saved anconserved for later generations by thEgyptian system of twenty-two greArcana. He reaf ter the Greek, Orphiand Eleusinian mysteries came to thforeground, and behind their artistforms—poetry, and colors combinewith sacred songs—the same essencwas presented.

The forceful appearance of the Rmans seemingly put a stop to thgrandiose mystical work. The antiqumystery temples were still extant antheir holy cults flourished for a timbut the fire of exaltation became flceremonialism and the soul fled frothe empty decorations. Tha t whiconce lived—reverberated deepest emtions, radiated and solarized immortemblems—had changed to empty shellvoid of meaning and interest. The atention of peoples turned from thsuperrealities of spirit more and mo

toward material realities. The illusioof inconsistency put on the mask otime’s sensual paradox. Mystery temples were desecrated, repainted, anthe Cosmic halls of mysticism took othe appearance of something profanethe theatre was born! After this, ancient wisdom found channels in thholy texts of the Hebrew Kabala, i



the gnostic principles of the old Essen-ian Order. Still later, under the domination of middle-age religious fanatism,when political adventurers appeared asinquisitors and moralists, Hermetismhad been again repressed and perse

cuted until it was compelled to retireinto secret organizations, such as theChristians of early Roman centuries.To be a Hermetist was to be a heretic;and to be a heretic meant prison, gallows, or the stake.

In this time the Order of the RosyCross was the only authentic representative of Hermetism, previously thesecret Wo rld-Unio n of alchemists. Hereof course we can give only a few outlines of the history of Hermetism,which just like that of alchemy is connected with the story of hum an civiliza

tion, a golden thread throughout thelabyrinth of man’s horrible and bloodyway toward Light a nd Love. A markedand overwhelming feature in the history of Hermetism is its unvaryingcharacter, the timeless duration oftruth. Its principles and construction did not change and have never alteredduring the flow of millenniums. Coevalscience began only recently to justifythe truth of Llermes regarding the lawof analogies (spectro-analysis). Whereas the greatest scientists of all ageshave been in a direct or an indirect

connection with Hermetism, the evolution of science itself was always notifiedby the announcement or codification ofHermetic laws. Today we live in theage of alchemy’s justification and realization, but we are sharp on the vergeof the coming up and the assertion of agrandiose Hermetic Moral Code, whichis rather timely now, as through atomicpower the cycle of the Atlantean tragedy has returned to us. And just so asin the case of Atlantis, the ultimatecatastrophe could be avoided onlythrough the establishment and proclamation of the ancient Cosmic law ofuniversal brotherhood.

Atlantis in Mythology

At stated before, all secret science,and later Cosmic and magic civilization, had its origin in Atlantis, in spiteof the fact, that, according to tradition,this wonderful land had been annihilated by a great cataclysm. Those cultswhose unusual symbols today are per

meated with strange allusions and nodecipherable mysteries, such as the religious mythology of the Chaldeans,Egyptians, Chinese, and the Incas, hada universal sense in the ancient timesof Atlantis.

From among the magic cults of prehistoric civilization, several writings ofgreat significance survived the catastrophe. These are enveloped in themyths of the Greeks about Poseidon,Neptune, and Aphrodite, and in theapocryphal Book of Henoch (Enoch)and the antique Sanscrit epos Rama-

ycma. Th e legend of the God of theOcean is an Atlantea n emblem. He noch’s book contains the chronicle ofthe Fall of the first demigodlike creatures, the ascension and sin of the highcherub race. This story is completed

by the Prometheus myth. Prometheusstole the heavenly fire for mankindand, as a punishment of this inadvertent deed, had to pay a tremendousprice. Lie was taken prisoner in theshackles of inhum an suffering. Thedemonic kingdoms in the Ram ayana symbolically depict the epoch of theTitans. This lyric masterpiece perpetuates the wars of those powerful sin-born creatures, who sprang into beingas a result of the marriage of “daughters of men and angels.” The airplanesmentioned in the Ram ayana, the magi

cal fire-weapon, and the numerousother demonic mystery arms are expedients of the ultimate aberration anddestruction of the Titans.

Traditional History

According to tradition, the history ofAtlantis, unveiled and without theguise of mythical symbology, wouldsound like this:

The creation of terrestrial man,Adam, does not mean in the languageof secret tradition th e creation of AdamKadmon or Cosmic Man. It signifies

merely an experiment of our Atlantean, sexless demigod ancestors tobring about the first artificial being,whose body was formed of clay, itsvitalizing element being the breath ofthe Magician, later a spark of his ownDivine Soul. The Book of Genesis inthe Bible describes the legendary process, whereby the first Atlantean alchemists began their magical experimentswith living synthetic matter and



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brought about soulless, biotechnical automatons; then, after these proved imperfect, they implanted a small particleof their im mortal spirit into the vitalizedcompound, to waken it to individuallife. Th e colossal work of a syntheticOpus Magnum was successfully led toend; however, the race composed of the

clay of earth and divine spirit remainedimpure. Different types, species of lessperfect and more advanced beings,lived together in the Garden of Eden,the first laboratory of humanity, inAtlantis and Lemuria, under the doma in of the proselenic age, which knewthe wonders of an endless Spring.

These mighty countries were research colonies of the divine chemists,whose creatures could freely unite andmultiply here. But this interbreedinghad sinister consequences. The experimental beings assailed each other and

at last they had to be separated. Unde rthis mythic sky the creatures of Oan-nes, the amphibian demigod, filled thewaters. Among the crevices of themountains, aeries of titanic bird species lay hidden. In the woods, reptile-Iike, fearfully cunning monsters twisted themselves around the trees. Anthills of gnomes, the natives of intricate,underground, casemate empires, whomade themselves the slaves of a centralidea, worked blindly and unhappilyfor a joyless purpose. Smaller islandsconcealed other races: Androgyne m ar-supialia who fecundated themselves

and brought deformed phantoms tolight. Many-headed, many-armed, tentacle-headed ogres. Multipeded cripples, thick-skinned giants with dullbrains, possessing a single eye. Lecherous centauri. Beautiful, but primitiveand sensual females. The caves of hillsides guarded still more gruesome secrets: inferior types of the first experiments, beings with flat foreheads andbroad nostrils, a race of the protohomo(first man).

The higher type of man, red-colored,middle-sized with his forehead slant

ing backwards, wore a third eye in themiddle of his brow. This was theHomo Magus, empire builder of thetertiary age. These experimental beings, in whose soul the magic seed ofcreative force had been implanted,themselves began to experiment, witha more powerful equipment of divine

knowledge than that in possession othe present-day man with two eyes.

Every form which they created wasbased on the knowledge of the law oanalogies: it expressed, in addition toitself, Cosmic principles. Lem uria hadan experimental plant in the regionof the present Madagascar. The Egre

gores of Henoch, the powerful Guardians of premanvantaric wisdom (unmanifested), had undertaken here thedangerous operation of vitalizing artificial creatures by means of conferringa part of their divine soul upon themThese beings had been invested withcreative force and a restricted facultyof actual vision. The y were madindepend ent and individual. Weaponof self-defense had been trusted to theihands. Henoch describes this with thefollowing words, “The Guardians, under the leadership of Azazel taught thesons of Man the use of magic words

and implements.” However, the son oEarth used this knowledge for destruction. According to Henoch, “Titanswere bom who began wars against eachother and brought pain to the world.”The famous Cyclopean buildings, theterraces in North America, were originally a work of the Titans. The y created them as a support for their monumental magic ceremonies, consecratedto the most destructive of the fixedstars Algol. These natu ral buildings ju st as the statues of th e Eas te r Islandsrepresented gigantic Theraphims (ser

vant demons of great power) of ancienastral magic, broadcasting noxiousforces of devastation. Th ey wrou ghthe terrible havoc of crises, continentawars, and extermination upon theheads of their brothers.

This form of life, created by imagination and the magic will of the prehistoric demigods, was based on creative ability and will power. The differences of frequency in that forcebrought about the variation and inequality and, later on, the fatal controversies. Those who had a mightier

imagination and will forced their ideasupon the majority of weaklings. Wherethey met with resistance they tried tosuppress this, first by spiritual a nd thenthrough physical weapons. The monumental masses of energy, toweringagainst their counterpart, filled the

(Continued on Page 307)



i

SANCTUM MUSINGS

CREATIVE THINKING

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

>

o w h a t kind of thoughtdo you aspire? Creativethoughts? Great thoughtsor little thoughts? Youshould be thankfu l if youhave original thoughts.There are those who willargue that the fertility

___________ of mind is a matter of leredity; some will argue that it is the

result of environment and training;and others will say that it comesthrough hard work or by means of re

ligious inspiration. But whatever it isthat makes the mind resourceful andpotent in creative ability is probablynot thoroughly understood. Psychologysays it is because of the association ofideas. Psychology also points out thatthe mind should be strong in its powersof perception, and be functioning atits best, in order to carry on the processes of creative thought.

Thinking is defined as the exercisingof the powers of judgment, conception,or inference. It means to reflect forthe purpose of reaching a conclusionor a reason. Thinking constitutes reasoning power, the power to conceive orrealize. We say tha t nothing can happen without sufficient cause. W e arenot satisfied with saying that things ju st hap pen; we look diligently forcauses. We distinguish between casualsequences and those th at are not casual.

Everyone has, to some extent, thecreative power of thought. It is possibleto develop or greatly increase this

power by intelligent understanding anddirection. Creative thinking can bestimulated into growth. He who candevelop the creative mind produces aneffect upon his cultural environmentwhich is wide reaching. There areways of stimulating and trainingthought which are capable of increasing it far beyond its latent condition.The mind should not be used chieflyfor the transmission of past information. Its major energies should be directed toward the arousing and the

training of the creative powers withinit.

Modem psychologists know very little about the subconscious or subjectivemind. Some have admitted that thereappears to be a hidden knowledgewhich may be drawn upon from timeto time. It also has been admitted bysome of the most conservative psychologists that it is often possible to accomplish certain things at those timeswhen the mind is apparently not functioning at all—when brilliant inspiration dawns from nowhere in the consciousness. The science of psychologyseems reluctant to recognize the possibility of a Divine source giving rise toinspiration within the mind of the individual. It assumes that this is amystical something that just happensoccasionally to a few people, and, ofcourse, no attempt is made to understand such mystical functions. It isone thing to know how creative thoughtoriginates, and another thing to pro

pJ l runxj



duce it. We are concerned with how toproduce creative thought. An importantthing to be remembered, in connectionwith this subject, is the development ofa sound sense of values. Concern shouldbe had for that which is truly important, and no attention given to trivialities.

In order to stimulate a creative mind,one must have variation in his activities; one should avoid the tedium ofroutine. The more the fields in whichwe have an interest, the better the opportunity for creative thought. Onemu st be pe rsistent andhave self-confidence.Strength of characteras evidenced in creative thought is nothing more or less thanthe endeavor to attaincertain objectives or

ideals. One’s thoughtsshould be devoted topersonal development,to more proficient useof one’s abilities, tothe improvement ofone’s environment orb u s i n e s s . O n e m a ynever become a genius, but he may beable to add enough tohis creative power tomake life much moresuccessful. In stimul a t i n g c r e a t i v et h o u g h t , o n e m u s thave persistence anddiligence as well asself-confidence; thethoughts must dwellon th at which is worthw h i l e . C r e a t i v ethought is somethingth at grows. Once stimu lated it hasmore and more to offer. Inspirationm ay come from contact with things andideas. Original thoughts may no t necessarily be great thoughts. It is theadaptation of these thoughts that isimportant.

Hour# of Relaxation

The use of creative thought givesstrength and force to the character.The age in which we live gives ushours for relaxation every day. Whatis done with these hours? Is some of

the time devoted to thinking? We onread about a man who worked froearly morning to late at night. Uparriving home he immediately retireAt his funeral the minister was hapressed to find words to tell just whaccomplishments, if any, had takeplace in this man’s life. There had bee

no moments during this man’s daiwork for relaxation. This was the resuof forced conditions of earlier timethe pioneer period when every minutevery piece of string and button had be saved. This, of course, was a nece

sity, but today whave the machine agand mass productioand m a c h i n e r y forcing people to havleisure t i m e . Themoments could vewell be used for cre

tive thinking . It is esential to take time think things over, wrork over ideas. Bputting them togethin one form or aother, we rearrangt h e m . Frequently brilliant i d e a comforth.

Nearly all ideas rquire a thinking ovein other w o r d s , t hmind, directed incertain channels othought, seems to asemble, more or leautomatically, all thassociations bearinupon these ideas. Alswith a little conscietious practice, it wbe found tha t th

mind is able to assemble some associtions that are apparently new. Durinour periods of relaxation, we shouindulge in the reading of books, in atending the theater, listening to musiand many other diversified lines of ativity. These stimulate the thinkinmind, and give it an opportunity to aquire fresh ideas. Very often we wfind that lengthy thinking seems bring on mental fatigue and ideas anot provoked. The n the attention turned to something else, and from othe depths of the mind comes the ve

B y E r w i n W . E . W a t e r m e y e r ,

M . A . , F . B . C .

D i r e c t o r , A M O I t C T e c h n i c a l D e p t .

• T h e a c t i o n o f s o d i u m p e n i c i ll i n ,a c c o r d in g t o E . A . H a u s e r o f t h eM a s s a c h u s e t t s I n s t i t u t e o f T e c hn o l o g y . i s d u e t o t h e f a c t t h a t —w h e n d i s s o l v e d — i t f o r m s a c o ll o i d a l s o l u t i o n w h i c h i m p r i s o n sg e r m s i n a n i m p e n e t r a b l e c o a t i n g .

• C a n y o n s , f r o m f o u r t h o u s a n d t of i v e t h o u s a n d f e e t i n d e p t h , h a v eb e e n d i s c o v e r e d o n t h e b o t t o m o ft h e o c e a n n e a r t h e c o a s t o f N e wG u i n e a .

• O n e o f t h e m o s t e l u s i v e a t o m i c

8a r t i c l e s , t h e m e s o n — a n e x c e e d -l g l y s h o r t - l i v e d p a r t i c l e i n t e rm e d i a t e i n m a s s b e t w e e n t h e

e l e c t r o n a n d p r o t o n — h a s b e e na r t i f i c i a l l y c r e a t e d a t B e r k e l e yU n i v e r s i t y . C a l if o r n i a . T h i s d i sc o v e r y h a s b e e n h a i l e d a s t h em o s t i m p o r t a n t e v e n t i n n u c l e a rp h y s i c s s i n c e t h e d i s c o v e r y o fnu c le a r f i s s ion in 1938.



idea we wanted, or the solution to ourproblem.

In your thinking processes be surethat you have something well worthyour work, and that it is somethingthat you may be able to carry out. The

activities of your life should be so varied as to avoid me ntal fatigue. Directyou r thinking energy toward your project. The mind is a curious thing. Itmay pursue many paths, it may changedirection at a moment’s notice, and yetat the command of the objectivethought it will return to the appointedroute. Bypaths of thought, however,often contribute to the consummationof proper conclusions. Do not become aslave to your surroundings. You makeyour own environment. Do not letyour environment control your life. As

a matter of fact, you should look uponyour environment, not as something tobe endured, but rather as something tobe explored; and in such explorationyou will oftentimes step outside yourenvironment.

A prescription for ending dullness ofmind is to occasionally drop your favorite line of mental or physical actionand try something else. If you are accustomed to spending your spare timein reading, try the great outdoors oncein a while. If you are a radio listener,create a change for yourself and attend the theater or the concert hall. To turnfrom the beaten path from time to timeacts as a tonic to the jaded mind. It isvery necessary that we acquire newbackgrounds as well as new ideas fromwhich to draw in our building of creative thinking. One must learn to quicken his mental processes. One should notallow himself to stay in a rut. Heshould change his mental, and evenphysical, environment, and therebysecure a new view of life with the hopethat the thinking which is provokedwill be improved immeasurably and

the processes of problem solving andcreation quickened. Occasionally turnyour attention to new lines of thought.This contributes to your mental development and thinking. Do not overlook the importance of exercise. Hikingin the mountains, swimming, playinggolf, and even walking, will stimulatedie mind and remove mental cobwebs.When you return home, you may findthat many excellent ideas noil pop into

your mind. Do not take all of yourwalks in the sunshine; enjoy walks incold rain, in snow, in a sharp breeze,and in the dark of the night. Walkingis an ideal way of developing observation. Exercise and variations in one’s

activities help to get one’s mind awayfrom himself. One must do this occasionally in order to receive new ideas.

Life Is Purposeful

Life should be a purposeful experience. It should be much more than aseries of meaningless events. It shouldbe a means of contacting other peopleand sharing in their problems andideas. Your association with others,your traveling and indulging in exercise, will bring new impressions to yourmind. These impressions may not blos

som into action or into full realizationuntil sometime later. WHien reading,read the type of literature that is ofinterest to you. It is not necessary toread what your neighbor says youshould read. Do not devote your reading en tirely to fiction, bu t give some attention to the fields of science, history,and philosophy. Oftentimes you willdiscover a greater work which you maywish to pursue. Unfortunately ourschools today do not include in theircurriculum those functions which contribute to the creative faculties of the

mind. Everyone has with in himselfinventive tendencies which deserve tobe brought to the surface. It is well tolisten to music, but it is far better togive some attention to the creation, orcomposition of music. Th e same is trueof literature. One should not only readthe works of others, but should endeavor also to develop the creative ability of writing. And in this connectionit pleases us to state that the Rose-CroixUniversity has found that its class inCreative Writing has been most successful.

Our creative ability should be used.Avoid imitation. Imitation is not conducive to creative thought. The mind isnot an idle machine that runs itself, but one that you yourself should direct. Your mental attitude, plus yourdevelopment, may do many things. Itmay change your conception of education and culture, or it may change themethod in which you make your livelihood. Seemingly, not much attention



is given to serious thought. Today it isthe tendency to pass along facts, butnot to reflect upon them. This willnever contribute to individual creativethinking. Unfortunately, the idea seemsto prevail that knowledge and cultureare possessions of something to be

stored away. As a result of this attitude, we find that knowledge neverceases to be knowledge. Thus a surprisingly large number of college graduates cease to grow in knowledge andwisdom, upon receiving their diplomas.Progress and success come throughbuilding upon knowledge, and notthrough its m ere possession. T he thinking person learns to solve his problems.The outstanding men and women thatyou know or have read about are thosewho have learned to solve problemswell. They are people who are able to

perceive the relationship of things asthey come across them. They are theones who are able to create.

Acquiring knowledge and gainingnew ideas should not be such a tediousthing. One should enjoy himself whiledoing it. Learning should be one ofthe most delightful tasks in the world.The power of thought followed by action can have a beneficial influenceupon others. Do not become discouragedover failures of the past. Accept theresponsibility of living. Make this living useful through the use of creativethought. Do not ponder as to what youcan do with it, but what you will dowith it. W e can use methods of thinking for not only the enhancement ofour own interests, but also for the advantage of the world. It is the use ofcreative thought that has put into existence the thousands of developmentswhich we enjoy in the world today.

As our world and our activities in itbecome more complicated, the need tostimulate our mind with provocative

thought becomes still more incumbupon us. Creative thought helps in derstanding ourselves, our envirment, and the world in which we lProbably the troubles which we perience arise because ou r individthinking has not kept pace in its c

tion and its problem solving. The thing carried on by even a relativsmall number of people can overcous, unless we do our own thinking our own problem solving. Your affare not yours alone; they are relato your family, your neighbor, ycommunity, and the world.

Most failures in life are the reof misdirected effort and not the reof profiting by mistakes made. Succand happiness in one’s life deplargely upon certainty. We all crcertainty. We want to know. And

such knowledge, which is the resulone’s own thinking, must be achieby oneself. Do not bemoan the pGive attention to the present. You wfind that what you do now will ctribute to the future. You must mthe world with your thinking miThe world can be explored and appciated only by the thinking and serving mind. In certain respects yourself have much to contributethe world.

Contemplation on creative thinkwill lead one into the depths of my

cism, religion, or the innermost recesof philosophy. Inspiration for creatthought may arise from outside world itself, from within the mindthrough the association of ideas. servation and the sensing of what

oing on before us will help in the cucting of our thinking. In the ma

it may be said that thought, wheninforced with idealism or a philosoof life, is capable of eliminating mof the misfortune of life, as well ascreating happy and worth-while liv

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SUPREME TEMPLE CONVOCATIONS

Fall and winter convocations at Rosicrucian Park, San Jose, California, will be resumed on Sunda y, Septem ber 19, 1948, at 7:30 p.m. Th e first convocation, as of theabove date, will be held in the F rancis Bacon Auditorium. Therea fter, the convocationswill be held each Tuesday evening in the Supreme Temple. All Rosicrucian membersof any degree in good standing are eligible to attend and enjoy the mystical convocations and inspiring addresses. Ma rk the opening date on you r calendar. If you are inthe vicinity of San Jose on the above date, or any time, visit the Supreme Temple andattend the convocations.



ANCIENT TRADITIONS OF HERMETISM

(Continued from Page 302)

world of Titans with an unbearabletension. The experience of pain andsuffering was very primitive. These

beings convinced of the reality of immortality did not fear death! Those individuals living in Lemuria discoveredatomic power, against the intention oftheir creators, the Egregores. They didnot know the whole secret and wereignorant of the safety regulations. Anold manuscript alludes to this circumstance with the remark that, the “protohomo has lost the knowledge of thereleasing ritual in the magic of elementary forces.” A distorted version ofthe original ceremonials had survivedthe deluge in the Chaldean hymn and

invocation of the gods of elementarypowers.

As we now know, atomic power isnot bound to special materials. Theessence of the ancient mystery is thedomination of atomic power throughmagic will. All elem entary forcesobeyed the word of the Guardians.They could make storms and hurricanes. They could silence gales. Mastery over gravitation was an inborncapacity with them. They could evenlift themselves into the air and flywithout any mechanical devices, purely by regulation of gravitational forcesupon their body.

All this was carried out through theprojection of cosmic dynamics in connection with the use of the third eye.Dynamical energies, inherent in theelements, were released by powerfulwill. Hereby they could bind or liquefyforces and were at liberty to createvitalized forms.

The Lemurians had grasped the fruitof the forbidden tree but did not knowthat the momentum of started energies

could not be checked. Actual ignitionputs in motion an astral chain-reactionand without the knowledge of the adequate preventive measures superterrestrial force rolls down like an avalanche, burying under it everythingmaterial. Lemurians set this force intomotion. They waged war against theAtlanteans. Since the creatures of theGuardians were no longer automatons,the divine germ which had given themindividual life, brought liberty, and

with liberty the possibility of misuseof the magical creative forces. By andby, they concentrated their personality

into glowing and ardent giant-com-plexes, but at the same time they builtthe tower of Babel with their power,which had to fall into ashes because itwas in opposition to nature's laws. Themighty Cherubs were compelled toyield their creatures to the cataclysm,in spite of the predicament that herebyalso a part of their divine self, linkedto the body of crashing Titans, hadfallen into abysmal depths.

An idea sprang into being. It gainedindividuality and independence. Innerfreedom was imparted to it. And thecondition of liberty is that no outerforce, not even divine force, may restrict it.

The atomic offensive of the Lemurians started against Atlantis. An elemental concert of the organs of annihilation eradiated into the cosmos. Thistremendous fight of offensive and defensive powers unbalanced the equipoise of the nea r stellar victory. Theycaught up a foreign cosmic body,changed its orbit and turned it crashing toward the Earth. A cosmic ava

lanche was started in the direction ofAtlantis just as against Lemuria; themagic torpedo was on its way. A giantmeteor had fallen into the AtlanteanOcean. Whole continents had beenswallowed by the sea. An enormoustidal wave, set in motion by the meteor’s fall, ran around the earth with terrific speed, taking along forests, stones,houses, ships, and erasing humandwelling places.

The mighty Lemurian empire wasannihilated and its most bitter opponent, Atlantis, followed it into the

water grave. Poseidonis, the diamondof prehistoric world, capital town ofAtlantis and a wonder of cosmic civilization, was submerged. The templeswith the memorably old chronicles ofthe Guardians and Titans, containingthe prime of terrestrial culture, wentunder within a few minutes.

But in order to rescue what was important for the adepts of coming racesand new civilizations, the Guardianshad previously warned Noah, king of



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Atlantis, to build a ship and put hisbest me n on board. This ship, on apredetermined date, sailed into theopen sea, taking with it th e treasures ofa bygone civilization and the hope of acoming better era, without Titans andwith better morals prevailing. Theship departed for the uncivilized, half

wild continent of Europe, which wasbeing marked by the Guardians as thepossible center of a future evolutionaryprocess. Du ring the night, when thegorgeous new heavenly body Luna orthe Moon, cast a mysterious silverylight upon the unin habited shores, thesepilgrims made several landings andeach time put on shore a missionary, aliving pentagram, the expert of ancientwisdom, to propagate Cosmic Moral.These foreign sages, who brought astrange art of building cities, a fearfulmythology, an engineering science of

unprecedented measures, and a seemingly imposing ruling ability, came toreorganize surviving races of the earth.Th ey endeavored to con struct new colonies, the seeds of future empires. Theyall hated war and force and were deified by the people un der th eir wise government. Thus emerged on the dawnof our history in E gypt Thoth or Teuth, the author of the famous emerald tablet, whom the Greeks named HermesTrismegistos.

AH these demigods came, after thelegends, from a country lying far awayin the Atlantean Ocean, and on finish

ing their mission, they all vanished ina rather mysterious way, leaving behind the promise of a possible return.

Seven Cosmic Principles

Hermetism knows seven cosmic principles of creative ideas. These principles are contained in the planetary emblems or the mythologic gods of Greekmysteries; however, the Sun, theMoon, Mercury, Saturn, Jupiter, andMa rs, are only a n outer objectified formof cosmic energies incarnated in them.These seven complexes of creative ener

gy and seven basic ideas which aresymbolized by the gods are ceaselesslyextant in the universe and never stopto manifest themselves in the visiblecosmos. The planets revolve also inthe human body; that is, the sevencreative principles building up the universe are equaUy important component parts of our body and spirit. This

is true in a much deeper sense than merely the modem physical concetion, whereby billions of planet sytems and galactic circles constitum an ’s body (electronic theo ry). Tseven components of man’s body aSoul comprise the whole history Matter and Spirit, as well as that

the macrocosm and microcosm. A ju st as on the dawn of times the ordof things has taken gradual form, abeings within the human body aoutside in the stellar cosmos, constanand cyclically, repeat everything thhas happened since the beginning our world. This phenomenon is prsented in the course of cosmogenewhich is an analogy of phylogenesThe wonderful act of phylogenesis always projected anew before the eyof science. The individual in his ebryonic growth passes through all t

evolutionary stages which his ancestowent through during millions of yeaThis very process is repeated in anothphase of evolution on the m ental planin other dimensions, where the forgiving experiences of the whole cosmevolution of Spirit take place withthe timely limits of a single life. Withe help of Hermetic analogies, tkeys of transcen dental symbolism, thephases can be distinctly recognized.

The seven cosmic principles are:

Sun

Moon

Venus

M ercu ry

Mars

Saturn

Ju pite r

God. Soul. Life-giving heThe primordial source. T

principle of lucidity.Femininity. Change. Psivity. Intuition. Acceance. Mediation.

The joy of life and pleure. The desire of creatioThe cult of art and beauOptimism.

Knowledge. Spirit. Intlect. Agility. Secret Wdom.

Will power. ElectriciForce. Fight. SuppressiConcentration.

Crystallization. Condention. Karma. Illuminatithrough pain. Samsara.

Formation of Life. ServiJustice. The idea of comunity. Union. Systebuilding. Father Zeus the Greek mythology.



In connection with the cycles ofmanifested and unmanifested life,which was characterized by the Hindus as the nights and days of Brahma,a secret tradition of Hermes preservedthe memory of the seven cosmic peri

ods. According to this, in the earliesthistory of our cosmos, every quotedprinciple had its time. There wereaeons which stood under Solar, Mercurial, Martian, Saturnian (etc.), domi

nation. In these cases the idea as expressed by the key-table was the fundamental feature, billions of sun systemsand their civilizations during an entirecosmic aeon. Th e last known cycle, inwhich we at present also live, bears the

signature of Jupiter.

N ot e : T h i 3 a r t i c l e w i l l be conc l uded i n t heO c t o b e r i ss u e. “ T h e W a r o f P l a n e t s , " “ S e p a r at i o n of t h e S e x e s , " " T h e T h i r d E y e , ” a r e a m o n gt he i n t r i g u i ng t i t l e s o f m a t e r i a l t o f o ll ow .

— E di t o r .

V A V

More Stately Mansions

B y C h a l i c e T e m p l e , F.R.C.

Th e ancient Greeks usedthe same word, psyche,to name both the butterfly and the soul, for tothem, the gorgeous andunfettered butterfly wasthe symbol of the soul.It is interesting to consider the different steps

in the evolution of each, and to notethe similarities. The butterfly and conscious man each starts with an egg; in

the insect realm this egg develops intothe caterpillar, and in the realm of thesoul we have the egg eventually maturing into conscious man.

Caterpillar

The caterpillar lives a dull, restrictedlife. One clever writer uses the analogyof the Persian rug to portray the shallowness of influencing forces. In thestory, which is probably familiar to allof you, we see the caterpillar crawling over the priceless rug. He laborsover a bright red pattern, becoming

consequently elated without being conscious of the reason. The n he crawlsover a dull, repulsive brown, and becomes so depressed that he doesn’t careto make even the effort to move. However, with the morning sunlight comesrenewed hope. The caterpillar laborsonward, impelled by this new force.Finally he finds himself on cheeryblue, and a new exhilaration takes possession of him. Human beings walk onthe rug. He is kicked and stepped on;

he spends his life miserably, squirmingout of one difficulty into another; neveris he big enough nor high enough tosee the pattern of the rug.

In the garden he gorges himself, living only from such gross and gour-mandic practices as to please the demands of his five senses at the moment. He eats his way through life,completely unaware of the lush beautythat Nature has spread before him,which he could enjoy were it possible

for him to attain altitude.

Man

The life of conscious man is likethat of the caterpillar. His moods arecolored by the unimportant influencesof the moment. He is usually ignorantof the fact that it is possible to attain aview of the ineffable tapestry that Godhath wrought. His life is dominated byhis material wants and he lives tosatisfy his carnal appetites, knowingand caring little for the higher view.His life is a hectic series of buffetings,

here and there, by his misconceptionsand karmic debts.

Now we consider the sepulcher. Forthe caterpillar, this is his personallyconstructed tomb or cocoon, which heweaves around himself. His physicalbody is then transmuted into a milky-like substance, and he awaits rebirth.When this time is come, he rends thiscocoon and soars triumphantly awayfrom the empty shell, no longer a gross,



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crawling creature, but a glorious, airything of grace and light and beauty. Hesips lightly of the nectar of the flowersand glories in the problems of transcendental p erpe tuity of life:

Nature 's freem an ,

Free to stray through the wood Seeking thine airy food —

The sweetness spiced

On every blossomed spray.

The caterpillar has arrived, fully adultin consciousness; he functions for thecontinuity of everlasting life.

Man is taken to his sepulcher, buthis soul has emerged triumphant inluminous light, coming and going without even gossamer wings for locomotion; appearing and reappearing atwill, without trace. He transcends

time and space, glorying in this newrevealing Oneness with Light, in thnew spontaneous accomplishment odesires.

The burdensome, hampering physcal body is joyously abandoned to isepulcher, to its disintegration; th

cycle is complete. The soul rejoices inew experiences while awaiting rbirth, which will come when the Comic decrees that new lessons have to blearned.

A poet has likened the butterfly to “winged blossom, liberated thingsoaring among “the other flowers, stiheld within the garden’s fostering.” Sis the soul, liberated to be among aother souls whether they be free ostill shackled with mortal bodies; so the soul still held tenderly within thGarden of God’s fostering love.

V A V

ORIGIN OF THE ENCYCLOPEDIA

The world owes one great debt of gratitude to Masonry in the intellecturevolution brought about by the compilation of the Encyclopedia.

We quote from the French records the following extracts:

On June 25, 1740, the Duke of Antin, Grand Master of French Freemasonry

delivered an important discourse in which was announced the then great proect in progress:

“All the Grand Masters in Germany, England, Italy, and elsewhere ex

hort all scholars and artisans of the fraternity to unite and furnish the

Material for a Universal Dictionary of the Liberal Arts and Useful Sci

ences, theology and politics alone excepted. The work has alrea dy been begun

in London and by the union of our fraternity, we will be able to bring it

to perfection within a few years. (Da ted) Ju ne 24, 1740.”

Amiable and Colfavru say of this: “Otherwise, in another way, the work published in France was prodigious, consisting of twenty-eight volumes in folioof which seventeen were devoted to the text and eleven to the plates, of whic

were afterward added five supplementary volumes, a work of which the principal author was Diderot, assisted through all by a cluster of choice writersBut it did not suffice for him to have these assistants, in order to finish his worproperly, he needed also powerful protectors. How could he have had themwithout Freemasonry?”

The first volume of the Encyclopedia appeared in 1751, and it has been reprinted, enlarged, and added to many times thereafter.—From The America

Rosae Crucis—April, 1916.



Impressions of Mother India By E r ic a K a r a w i n a , F .R . C .

Flying over “the Hump” from a remote little spot near in-the-hill-country of China,

Erica Karawina arrived in Calcutta, India. The weeks she spent there were varied andadventurous ones. The following impressions are abridged from her Yunnan Notebook, which she will soon have published. This concludes the na rrativ e which began in theAugust issue.

— E d i t o r

A L C U T T A offered such avariety of people andriot of colors that it wassheer joy to saunterthrough the streets:

Here was a womandressed in a thin white

saree edged with vermil-lion and gold, her fullskirt of rich carmine color ripplingabout her dainty feet. Her step wasmusical, because her silver ankletshad m any bells. On her head rested aglobe-shaped basket of blue and greenwith a gracefully pointed cover. In bothhands she carried innumerable littlebaskets of the same shape and color . . .There was a dark man, wearing a plaidskirt of blue and green, edged with aplum-colored border, a peach-coloredshirt, and a crimson scarf thrown care

lessly about his shoulders. He carriedon his head a large flat basket filledwith marigolds, roses, water hyacinths,and jasmine, carnations, orange blossoms, and two kinds of blue flowers. . .

Stalwart Sikh soldiers wearing khakiturbans and khaki uniforms . . . Mohammedan Babus sporting red fezzesand multicolored candy-striped shirts. . . A Parsee merchant in a tall white

lacy straw fez, and a tight-fitting garment with buttons down the front . . .

Hindus, always in white shirts anddhotis . . . Money lenders, from thefrontiers of Afghanistan, in black turbans, colored vests over their shirts,and voluminous trousers . . .

Mohammedan ladies in a rickshawcompletely veiled and curtained . . .

Snake charmers wrapped in huge turbans and not very much else, carryingtheir remunerative pets in basketsswinging from poles, and playing theirbulbous pipes as they move along . . .

A Sikh girl, very modern , on a bicycle,in brig ht red sandals, pantaloons of palegreen with tiny golden flowers, a rose-colored blouse with long tight sleeves,gold earrings and gold bracelets . . .

Four men carrying a piano on theirheads.

These pictures were the pleasant sideof Calcutta. But last night there was a

riot. The police fired into the crowd,and used sticks also. This morning’sStatesman reported one killed, fifty in jured. Today the rio ts were ag ain infull swing. All traffic stopped. When Iwent into the market I found one shopafter another closing up.

General excitement ran high, andsome men were flashing things otherthan sadistic smiles. Sticks, too, wereflaunted. Taxis and rickshaws had already disappeared. I walked home as

otrtnxLTi



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quickly as I could. W hen I turne d thelast corner, shots echoed from a distance, and when I reached the gate aman on a motorcycle fired severalshots, at wh at I do not know. In hisbelt he carried an enormous knife.

All our water supply, filtered and

unfiltered, has stopped. The Conservancy Service is dislocated and sewageclearance halted, threatening the healthof over four million citizens. Streetlamps remain unlit.

There are manifold demonstrationssuch as setting military and police lorries on fire, stoning private vehicles,barricading streets with dustbins, ash-cans, and logs of wood, bonfires ofEuropean clothes, et cetera. . . .

Anglo-Indians are ajitter, fearingthe ir servants will either poison or murder them in their beds. I have neithe r

heard from nor seen any of my Indianfriends. Naturally, they do not wishto be seen with a European. It wouldbe sheer folly.

Calcutta’s civic life is paralyzed, andchaotic conditions prevail in all partsof the city.

It is quite clear that this is only aforetaste, and I cannot shake off thefeeling that India is preparing forsomething terrific to come. . . .

For twelve days we were withoutwater. At last the British Arm y took

over, but even then they had first torepair the broken-down waterworks,and that took time. A large species ofrat, called bandicut by the Indians,could be seen in broad daylight foraging among the garbage. Had it beensummer we would have had an epidemic.

Unpleasant though this experiencewas, I was nevertheless glad to haveshared it, because when we read aboutit in the papers, in America that is, thelittle we get of it, we cannot reallyknow what it is like. . . .

Here I was, in India, my dream fulfilled, bu t only partially. There weremany frustrat ions—financial andotherwise. I could not travel about India as I wan ted to, for m any reasons.One, because I was asked to stay inCalcutta in case I got a passage, andtwo, because of riots all over India. Iwas advised not to travel alone.

All my life I have wanted to see tSanchi Stupa, Samath, Benares, Agand Delhi. Ellora, Ajan ta, Karli aElephanta, and the recently excavatNalanda University, and Indian whenever I could. The Lucknow chapat Isabella T hob urn College would hainterested me too, because when still

Boston I was asked to design windofor that chapel, but that was onlyweek before going to China, andcould not possibly accept it. Nowwould like to have seen what has bedone there. But all these were unffilled dreams. I went to none of theplaces and I saw none of these thingStill I consoled myself. At least I ha glimpse of India, and living in Begal, a province very much alive polcally, gave me some insight into tvast problems of that country.

There was a restful interlude at Satiniketan, Tagore’s school. Here seveChinese scholars were working happtogether with Indians. The interest wchiefly in old scriptures, and transtions made therefrom. Again, Budhism, although long gone from Indwas the binding force. In the largsense, it was culture which brougthese people together, and I wishthat it might be extended to maother fields.

My only regret was that nearly the work there now turns in upon

self. Only Indian painting is taugonly Indian music and In dian danci

The gardens surrounding Tagoreashrama were charming. Here wasbust of the poet done by a m odern weern sculptor. As I looked at it I sawlittle lizard lazily sunning itself on tlong beard of Tagore, blinking in tbright light. It was stretched out flength and seemed to fit very niceinto one of the sculptured grooves actly in the centre of the beard. pointed this out to Nanda Lai Bose, tpainter, who is very myopic and thefore almost had to touch it with nose, frightening the lizard so thatshot away quickly and the whole fect was spoiled. The liza rd hid in tTagore head, which was hollow. EvBose got a real laugh out of this, ait did me no end of good because it w just about the only time during mstay in that tragic country that



shared a wholehearted laugh with aHindu. . . .

One day I got up early because Iwanted to witness the sunrise service.Bengal is a flat country and the sunappears in a strange rouge above the

horizon. A bell rang softly four timesand all assembled in an open place.Even the little ones. Older girls stoodto one side on a platform where theychanted a poem, always one of Tagore’s. Then followed a silence whichlasted several minutes. This was good,because here were students of manydifferent faiths, and during this timethey could worship in their own way,silently. Th e whole service lasted onlyten minutes, but was very impressive.

Later I watched classes held underthe trees. The teacher sat in Oriental

manner on a platform a little higherthan the pupils, who were seatedaround him in a ring.

Somewhere I had read about theseven pagodas of Mahabalipuram, Indian temples, fifty miles or so south ofMadras. I wanted to see them.

The countryside was green andpleasant. W e passed worshippers whowere bringing flowers. We passed thewayside shrines in honor of Ganesha,God of Success, shaped like an elephant.Here marigolds were heaped in yelloworange mountains, discharging herba

ceous, pungent perfumes which filledthe air for miles. . . .

We passed the people engaged attheir tasks in the fields. We passed somany little oxcarts and each time Iwished that I could have one. Wepassed so many large pipal trees andbo trees which were surrounded attheir base with numerous stone tabletscalled nagakal (snake stones), placedthere by barren women praying foroffspring. These, too, were wreathedwith marigolds, and jasmine. . . .

At noon we reached the place of

many temples of bygone days. But nowit was hushed here and deserted. Whereonce marigolds and jasmine flowerswere heaped, and men and women worshipped and priests chanted and incense was wafted to the gods, therenow was utter silence. And as I wandered from temple to temple and at lastascended one of the towers, I saw nohuman being—the desolation was complete. Amidst the groves here and there

I saw th e silent witnesses of the m ightyPalavan craftsmen, the hewers of thesetemples.

Beyond, from the vast Indian ocean,protruded some of the towers whichhad long since sunk into the sea. An

immense ledge of rock was carved w ithmagnificent, majestic elephants. W ithKrishna and Lakshmi, Indra and manylesser gods and nagas, guarding thecintamani, the holy treasure.

There were so many temples that Iwandered about the place for hours, allof them were of sixth or seventh century pa lava architecture, with richlyornamented porticoes and many carvedcolumns and niches filled with figures,and whole walls covered with storytelling high reliefs, all of which—.temples, figures and decorations—were

carved out of one solid rock.I separated from the group and

stayed behind to rest a little in one ofthe many cells cut out of rock. It wasa fairly large one, and as I sat theremusing, I began to chant. At first in alow voice, lest the others might hearme and return and disturb my peace.But soon I fell under the spell of thisrock cave. Th ere was an awful fascination in hearing one’s own voice,rather hollow, as if approaching downthe corridor of time, but swinging inlong sustained vibrations and reverberating in endless cycles. Soon I waschanting louder and longer and without effort on my part. It was as if thatother me was chanting and I was onlylistening. And then I realized that Imust leave at once. It took tremendouseffort of will to pull myself away fromthis deep dark cell, where many monksand anchorites had lived through m anycenturies. . . .

As I passed another cell near by, Isaw a Sadhu with amber necklace, sitting cross-legged on a leopard skin.His grey hair, long and matted, was

piled high on his head. He had a long,grey beard and grave expression. Onhis high forehead was the mark ofVishnu. He also wore a Brahmaniccord. I was quite star tled to see him,for I thought myself alone. But he didnot express suiyirise at all. He onlystopped his sewing long enough to ask,“Am erican?” I merely nodded. H esmiled, and went on sewing unperturbed.



W hen I caught up w ith my companions, they said: “You missed something.We heard the strangest unearthly andunc ann y sounds.” I only grinned aswe walked on.

One day when I was tired from somuch looking, I decided to have lunchat the near-by Connamara Hotel, theRitz of Madras. The sun was beatingdown and it was steaming hot. Therewas no taxi in sight, no rickshaw even.I saw one of those little oxcarts approaching. It was green with red floral

atterns on either side. One little oxad red horns, a nd the others had theirs

painted green. The tips were decoratedwith golden balls. I hailed the driver,an old Indian with large white turbanand beard. . . . I told him where Iwanted to go. He shook his head. Nodoubt it struck him funny that a European woman wanted a ride in that na

tive vehicle. But I was persistent, andoffered “much baksheesh,” and so Ihad m y ride. To keep one’s balance inthe two-wheeled oxcart was far fromeasy, I discovered. Instead of facingthe front, one had to sit sidewise, andon a little straw mat with one’s legscrossed.

I passed a building fairylike andbeautiful beyond description. A lacypalace of peach-colored sandstone, withminarets ornately carved, and manylatticed windows and domes. In front

of the lofty entrance was a large poolwhere many white lotus flowers nodded. It was surprising to find that thispalatial dwelling was occupied by adivision of Sikh troops.

We soon came to the streamlinedConnamara, in front of which I drewup in my oxcart, to the astonishmentof the manager, a nd several beribboned

British colonels, whose sharp blue ewere almost popping out. It was msatisfying. . . .

Suddenly, out of the blue, I gosailing, with only one day for fwells.

I was glad to be leaving, and ywas not. I was glad I was leaving

cause of the riots and the unhaatmosphere in India. But at the satime I regretted to leave because thwas so much that I wanted to see know. And, above all, I regretted leing my Tibetan guru.

Up in the map room of our homlittle ship, the Maggie, the cappointed out that we were now rouing the southern corner of IndiCeylon.

And looking at the map, I thoughmyself: Ceylon is like a teardrop

Mo ther India’s broken heart. Anwent on reflecting, how odd it is India had become Britain’s spiriteacher. Th e oppressed became guru, and the oppressor the chMany of Britain’s civil servants turned to England as great loversIndia, and thus became disseminaof Indian wisdom and culture. Tprocess has been going on constaand one can detect its influenwhether consciously or otherwise,much of English literature. It seemto me that no one who has felt or s

India’s soul could possibly remain touched. . . .

If there is to be One World, I qutioned myself, and if there is topeace—ever—is it not necessary to Asia’s problems settled first? Couldpossibly have peace on one side of world, if there is oppression on other?

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NEW YORK CITY LODGE TO HOLD RALLY

The New York City Lodge has scheduled its Annual Rally for Saturday and Sunday,October 9 and 10. All active memb ers of AMORC are mo st cord ially invited to attend.

An en tertainin g and instructive program has been planned. As usual, the inspiringNinth Degree Initiation will be conferred upon eligible members, on Sunday afternoon.

For furth er information, please write to The RALLY CHAIRMA N, c/o New YorkCity Lodge, AMORC, 250 West 57th Street, N ew York, N. Y.

A limited number of hotel rooms are available, and we suggest that reservations bemade as soon as possible.



A d a y or so ago, a conven

tion program was discovered tucked away in arear seat of the FrancisBacon Auditorium. Ithad eviden tly been someone’s constant compan

ion, for it was wellmarked and filled with

comments on the events of the week.It may be that its author will want itagain; that is, will want to relive thoseexciting and exacting days, and so thefollowing excerpts nave been drawnfrom it for his benefit as well as forthe interest they may be to others:

* * * * *

“Registration this year was certainlya simple matter . . . over in no time atall . . . time on my hands, in fact . . .The grounds are more beautiful than I

remembered them to be . . . Californiasunshine is really something . . . Thefountain is inviting . . . I must comeearly some morning and dangle myfeet in it . . . Then I’ll have some coffee and a doughnut and be ready forthe seven o’clock convocation . . . Theadditional grass plot next the libraryis tempting, surprising how it sets offthe library to greater advantage.

* * * * *

“Good idea having the conventioncha irman chosen in advance . . .

Things really moved in the openingsession. Camp Ezell is very personable,tells a good story, is just right for achairman. Jim Blaydes suits me, too,as sergeant at arms, also as Dan Cupid.W ill he dress for the par t if the weathergets hotter? H arv ey M iles’ welcomespeech had a nice punch, cordial andsincere . . . I’ll make an appointment.

* * * * *

“Too bad I can’t speak Spanish;these folks from Mexico, Puerto Rico,

South America, and elsewhere shouldbe made to feel welcome . . . Those arevery charming little girls whose ribbons say ‘Hablo Espanol,’ too . . . I wishevery state had a banner, I’d like toknown who is here from Indiana . . .I must get on a committee . . . at least

I can file a minority report.* * * * *

“Here it is Monday already and I’vemissed three things I wanted to see . . .more people than I imagined, must bewell over nine hundred . . . Sardinescouldn’t be happier . . . Anyway, Idid squeeze in for the Symposium . . .Off to a good start, but too short forreal fireworks. You can’t tell me thatbunch of officers always play tiddle dewinks . . .

* * * * *

“Now, it’s Tuesday, and things aresettling down. That science demonstration last night was solid . . . Turnercasts a nice shadow and Watermeyerexplains everything . . . Maybe I knowmore than I tnink I do . . . Dr. Talley’s“Short-Cuts to Health” were shortenough to remember—long enough tobe thorough . . . This was a five-star,good enough for reprinting in the

Digest . . . The informal dance was allthat, but the musicians gave out first!

* * * * *

“Now that I have had time to think

about it, Calcaho’s piano recital was arare treat . . . Odd-number tickets havecertain advantages; I’ve been reallycomfortable at the evening sessions inthe auditorium. It may be tough onthe performers having to repeat themselves though. That gal from Oklahomawith the camera is everywhere. I wonder if she’s doing a job or just collecting material for an album? . . . Something special must be coming up, I sawDisher wearing a necktie . . . Man



aged the Black Light and the Documents at last . . . Those documents tella fascinating story, I’ll reread the history of the Order with new understanding now. . . . The Alle gory was aspiritual thriller, nothing less!

* * * * *

“How did it get to be Thursday?. . . If that Pekingese puppy hangs onanother day, I’ll have to take it homewith me. Who ever said they weresnooty? . . . Sunshine Circle and Planetarium today. I never knew stars couldsay so much . . . I was amazed by theCircle’s story as Freeman told it . . .that’s one place we can all go to work. . . The Imperator’s demonstration ofmystical principles was TOPS . . .Funny thing! someone waiting to getinto the Planetarium display thoughtthat the music played for the Chil

dren’s demonstration was merely to enterta in the standees. He asked the attendant to turn it down so that itwouldn’t interfere with the Children’saffair. T ha t’s rea l consideration!

* * * * *

“The report is that more than 150took the Temple Builders Initiation;everyone should have . . . For many, itwill be the high point of the week . . .Well, I know it’s Friday because theconvention picture was taken today. Ineve r saw so m any cam eras . . . People

were taking pictures of other peopletaking pictures of other people . . .They’ll say it was done with mirrors!. . . I’m glad I served on a committeeafter all . . . The final session was matter-of-fact and to the point. Livingston’s report as well as the one read byKelso was meaty and sane . . . Beallysensible . . . Shows something morethan cracker-barrel conversations went

on this week . . . I think I’ll make it the banquet and the dance . . . Thetell me Grandmother Jacquier alreadhas sixteen men signed up for waltz. . . No tails, but Jimmy Whitcomb hpromised to blossom in his purple bawing . . . and Cabaluna will take oevery one of the jitterbugs . . . Yes, Ibe there.

* * * * *

“Dea r Diary: It’s all over . . . I canbelieve a week has gone by with much fun and so much to take home mull over during the coming monthTired? I suppose I am, but does it mater? . . . No headaches and no sobafterthough ts . . . Tha t’s more thathose who went to Philadelphia csay . . . I’m ready, tell me about tbigger and better one that’s cominnext year!”

V A V

It is the intention this year to pulish an issue of the Bose-Croix Univesity Echo. This publication will be seto present and past students of RCUEditorial contributions are earnestsolicited from all RCU students. Pleasend them to the president of the RCAlumni Association: Paul O. Plencner, 4104 30th Street, Mt. RanieMaryland. The deadline on such mterial is positively December 31.

Money contributions to take care

publication costs and mailing should bsent to the secretary-treasurer: MiSylvia Swearer, 1627 Brownsville RoaApt. 2, Carrick, Pittsburgh, Pennsyvania.

The Alumni Association is being oganized on a permanent basis, and afriends and students of RCU are asketo help in every way they can to makit a success.

V A V

EXTRACTS FROM A MYSTIC’S NOTEBOOKHomer, in the eighth book of the Il iad, speaks of a “golden chain” whi

T h e connects heaven and earth; the golden chain of symp athy, th e occult, all-pe

Ros icrucian vading, all-uniting influence, called by a variety of names by him, such

Diges t Anim a Mu ndi, Me rcurius Philosophorum, Jacob’s Ladder, the vital, magnet

September series, the Mag icians’ Fire , etc.1948 From The Triangle, October, 1923



RARE DOCUMENTS

The land marks of the Order are scrutinized by eager members durin g the recent an nual Rosierucian Convention. Each day. original ra re documents of the early history of the Order in Europe and its foundation in the Western World were available for the inspection of all Rosicrucians.Above at the left. Frater Joel Disher of the Literary Research Department of the A.M.O.R.C.. with the assistance of Frater Harold Wilkinson, displays books and documents in the Research Library of the A.M.O.R.C.



Supernatur

The World of Mysterious Phenomena

W 7 h a t are the strange journeys of the soul? Who speaks the words you he ar w

Are the visions you glimpse, and which lift you to the heights, pranks of theor are they momentary glimpses into a world of phenomena of which man is ignorance? Is there an intelligence which manifests in an extraord inary m ancan all unusual experiences be explained by natural law and order?

The word S u p e r n a t u r a l rings throughout the world today as ithas for centuries. But in this age an impartial investigation and a

serious study of the unu sual can be had. W hat g reater fascinationis there than that of the unknown? W hat greater enjoyment can behad than an inqu iry into the mysterious? Profound thinkers of allages have put themselves to this task of investigation. Some opposeand contradict each other, but their findings constitute a wealth ofknowledge.

The R e a d e r s ’ R e s e a r c h A c a d e m y has collected their writings andis presenting them in a simple and efficient manner for all whoenjoy good reading and who seek an instructive pastime. The following are but a few of the many courses the Readers’ ResearchAcademy offers you:

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S U P E R N A T U R A LS O M E M Y S T I C A L A D V E N T U R E SA RCA N E CO SMO LO G Y

( T h e s t r a n g e t h e o r y o f o u r u n i v e rs e )

W E A R E H E R E — W H Y ?T H E K E Y T O T H E U N I V E R S EU N I V E R S A L S P I R I T

( T h e ( r u t h a b o u t C o s m i c C o n s c i o u s n e s s )

You may have two leng thy lecture-lessons of any course you selecteach month for the small sum of but 75c per month. You may discontinue the course at will or transfer to another course any time youdesire. There is no bette r way to occupy you r spare time, or no moreprofitable enjoym ent than these exceptional courses of reading. Sendyour request for the course and remittance to:

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( F e d e r a t i o n U n i -ve rse l le des

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T H E R O S I C R U C I A N O R D E RThe R os ic ruc ia n Order , ex is t ing in a l l c iv i lized lands , i s a nonsec ta r ian

f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d t o t h e i n v e s t i g a t i o n , s t u d y a n dp r a c t i c a l a p p l ic a t i o n o f n a t u r a l a n d s p i r i t u a l l a w s . T h e p u r p o s e o f t h e o rg a n i z a t i o n i s t o e n a b l e a l l t o l i v e i n h a r m o n y w i t h t h e c r e a t i v e , c o n s t r u c t i v eC o s m i c f o r c e s fo r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s a n d p e ac e . T h e O r d e ri s i n t e r n a t i o n a l l y k n o w n a s " A M O R C " ( a n a b b r e v i a t i o n ) , a n d t h e A M O R Ci n A m e r i c a a n d a l l o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a na c t i v i t i e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t h e i n t e r n a t i o n a l f e de r a t i o n . T h e A M O R C d o e s n ot s e ll i t s t e a c h i n g s . Tt g i v e s t h e m f r e e l y t oa f f i l i at e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n ef i t s . F o r c o m p l e t e i n f o rm a t i o n a b o u t t h e b e n e f it s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a t i o n w r i t ea l e t t e r t o t h e a d d r e s s b e l o w , a n d a s k f o r t h e f r e e b o o k T h e M a s t e r y o fL ife . Ad dress Scr ibe S . P . C ., in ca re o f

A M O R C T E M P L E

Rosic ruc ia n Pa rk , San - Jose , Ca l i fo rn ia , U.S .A.

( C ab l e A d d r e s s : “ A M O R C O ” )

S u p r e m e E x e c u t i v e f o r t h e J u r i s d i c t i o n o f N o r t h , C e n t r a l , a n d S o u t h A m e r i c a . A u s t r a l a s i a , a n d A f r i caR a l p h M . L e w i s , F . R . C . — I m p e r a t o r

D I R E C T O R Y P R I N C I P A L A M E R I C A N B R A N C H E S O F T H E A . M .O . R. C.

T h e f o l l o w i n g a r e ( h e p r i n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n I h e U n i t e d S t a t e s , it s t e r r i t o r i e s a n d p o s s e s s i o n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r i c a n B r a n c h e s w il l be g i v e n u po nw r i t t e n r e q u e s t .

C A L I F O R N I A

Long Beach :

Abdie l Chap te r . 2455 At lan t ic Ave . Rex B . Bar r .M a s t e r ; E t h y l I . R o m a n s . S ec . S e s s i o n s e v e r yFr i . , 8 p .m.

L o s A n g e l e s : *

Her me s Lodge . 148 N. Grame rcy P lace . Te l .Gla ds tone 1230. Ben F . Genu ine . M as te r ; Myr leNew man. See . L ib ra r y open 2 p .m. to 5 p .m. :7 p .m. to 10 p .m. Rev iew c lasses Mon . th ro ug hFr i . Sess ion s every Sun . , 3 p .m.

O a k l a n d :*

Oakland Lodge. 610 16th St. . Tel. I l lgate 5996.L . E . B l a n c h a r d . M a s t e r ; H e l e n D . P a p p a g e o r g e .Sec . Sess ions 1st and 3 rd Sun . . 2 p .m. L i b ra ry

R o n m 106, o pe n M on . th r o u g h F r i. . 7: 30 to 9:0 0 p . m . : M o n . . W e d . , a n d F r i . a f t e r n o o n . 1 t o 3 :3 0.

P a s a d e n a :

A k h n a t o n C h a p t e r . A l t a d e n a M a s o n i c T e m p l e .T h o r E . F i t z g e r a l d , M a s t e r : G e n e v a O. B e s to n ,Sec. Sess ions 2nd and 4 th Tue s . , 8 :00 p .m.

S a c r a m e n t o :

C l e m e n t B . L e B r u n C h a p t e r , U n i t y H a l l . O d dF e l l o w s T e m p l e , 9 t h a n d K S t s . P e t e r J o s s e r -a n d . M a s t e r ; M a r g a r e t S . I r w i n . Sec . Sess ions 2nd and 4 th Wed . . 8 :00 p .m.

S a n D i e g o :

S a n D i e g o C h a p t e r . S u n s e t H a l l . 3 911 K a n s a s S t .Mrs . Ves ta Dowel l . Mas te r , 1036 Edgemont . Te l .F-4598; Mrs. Nell D. Joh ns on . Sec. Sess ions 1st.2 n d . a n d 4 t h T h u r s d a y s . 8 p . m .

S a n F r a n c i s c o : *

Franc is Bacon Lodge . 1957 Ches tnu t S t . . Te l .T U -5 -6 34 0. H a n s K r a m e r . M a s t e r ; J e s s i e H .Rob bins , Sec . . Te l . PR-5-8526 . Sess ions fo r a llmembers every Mon . . 8 p .m. , fo r rev iew c lassesp h o n e S e c r e t a r y .

C O L O R A D O

D e n v e r :

Den ver Chap te r . 509 17 th S t .. Room 302 . E the lG. Mansf ie ld . M as te r : E . J . Lewis . Sec .. 405E. & C. B ldg . Sess ion s every F r i . , 8 p .m.

D I S T R I C T O F C O L U M B I A

W a s h i n g t o n :

T h o m a s J e f f e r s o n C h a p t e r , 1 3 2 2 V e r m o n t A v e .W . R a i n e y A n d r e w s . M a s t e r : M r s . M i n ni e P e a r lStough. Sec. . 2716 So. Uhle St. , Arlington, Va.Sess ions every F r i . , 8 p .m.

F L O R I D A

M i a m i :

Miami Chap te r . B iscayne Temple , 120 N.W. 15 thA v e. J . C o k e r A n d e r s o n . M a s t e r : F l o r e n c e M.Fra nco is. Sec. , 2787 S.W . 33rd Ave. Sessio nsevery Sun. , 8 p.m.

I L L I N O I SChicag o :*Ne fe r t i t i Lodge . 2539 N. Kedz ie Ave . . Te l . Dickens 1717. Mrs . Hug h W. Ew ing . Mas te r ; E i leenS h i r e v . S ec . L i b r a r y o p e n d a i i v . 1 t o 5 p . m . a n d7 :30 to 10 p .m . : S un . . 2 to 5 :30 p .m. on ly . Sess i o n s f o r a l l m e m b e r s e v e r y T u e s . . 8 p .m .

I N D I A N AS o u t h B e n d :Sou th Bend C hap ter. 2071i S. Main SI. Mrs.I r e n e N e w s o m e . M a s t e r ; A m e l i a N y e r s , S a c ..1031 W. Du bai l Ave. Sess ions ever y Sun. . 7 p.m.

I n d i a n a p o l i s :Ind ia nap o l is Chap te r . 2615V- E . lo th S t . H ar r yA. Milburn , M as te r : Oscar R . S mal l . Sec . . 849 E .M orr is S t . Sess ions every F r i . , 8 :15 p .m.

M A R Y L A N D

B a l t i m o r e : *Joh n O'Donn e l l Lodge . 100 W. Sara toga S t .C l i ff o r d F. V a n W a g n e r . M a s t e r : E u g e n e W .Spencer . Sec .. 7 E . Eag er S t . Sess ions 1s t and3rd Wed . , 8 :15 p .m.

M A S S A C H U S E T T SBosto n :*J o h a n n e s K e l p i u s L o d g e . 2 84 M a r l b o r o S t . F r a n kT . W inga te . Mas te r : Char les I . Campbe l l . Sec .Sess ions every Sun . and Wed . . 7 :30 p .m.

M I C H I G A NDetro i t :*Theb es Lodge . 616 W. Ha ncock Ave . E l ia s Svr ia .Mas te r . 1478 Ha nford . L inco ln P ark 25, Mich . :Inez M. Dys te r , Sec . . Te l . Red ford 4180. Sess ionsevery Tues . . 8 :15 p .m.

M I N N E S O T AM i n n e a p o l i s :Essene Chap te r . T ra f ican te Accord ion Schoo lAnd. . 41 So. 8th St. Sylv an Severts en, Ma ster;Ann B . F isher , Sec . . 1828 High land Parkway .Sess ions 2nd and 4 th Sun . , 3 p .m.

M I S S O U R ISt . Lou is :*T h u t m o s e L o d g e . G e o r g e W a s h i n g t o n H o t e l , 600N . K i n g s h i g h w a y B l vd . R o y L e s t e r W a l l s . M a ste r ; Ear l T id row . J r . , Sec . . 7918 Ki ng sbu ryBlvd . , C lay ton , Mo. S e s s i o n s e v e r y T u e s . , 8 p . m .

N E W J E R S E YN e w a r k :H . S p e n c e r L e w i s C h a p t e r . 29 J a m e s S t . F . P .V and er Meulen . Mas te r : Lo u ise M. Spa tz . Sec. .128 Ch es tnu t S t. . Ru ther fo rd . N. J . Sess ionsevery Mon . . 8 :30 p .m.

N E W Y O R KB u f f a l o :Rama Chap te r , 22 ,5 De laware Ave . . Room 9 .H a n s H e n d r t c h s , M a s t e r : C a r o l y n A . W o o d . S e c . .23 Ter ra ce . Buffa lo . N. Y. Sess ions every W ed . ,7:30 p.m.

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



N e w Y ork C i ty :*New York City Lo dge , 250 W. 57th St . MichaelK o h a n o w , J r . . M a s t e r : F l o r e n c e E . G r a b o w , S ec.Se s s ion s We d. , 8 :15 p .m. a n d Sun. , 3 :00 p .m.L i b r a r y o p e n w e e k d a y s a n d S u n d a y s . 1 t o 8 p . m .

Book e r T . Wa sh ing ton C ha pte r , 69 W. 125th S t ..Room 63 . Mrs . A l ice Ed w a r ds , M a s te r ; D a vidW a ldron . Se c ., 1449 5 th A ve . Se s s ions e ve rySun. , 8 p .m.

O H I OC i n c i n n a t i :C inc inna t i Cha pte r . 204 H a z e n B ldg . . 9 th a ndMa in S t. Ra l ph D unn. M a s te r . 361 Th ra l l A ve . :Be r tha A bbo t t , Se c . Se s s ions e ve ry Fr i . . 7 :30p.m.D a y t o n :E l b e r t H u b b a r d C h a p t e r . 5 6 E a s t 4 t h St . G i l b e r tR . T i t s c h , M a s te r ; M a ry Tu rne r . Se c ., 436 H ol tS t . Se s s ions e ve ry We d. , 8 p .m.

Tole do:Mic ha e l Fa ra da y Cha pte r . Roi D a vi s B ldg . , 3 rdFI . . 905 Jeffer son Ave. Mrs . Marie A. San der s ,Ma s te r ; Phyl l i s L . Fe e ne y . Se c . , 1812 Ma c ombe rSt . Se s s ions e ve ry Thur s . , 8 :30 p .m.

O R E G O NP o r t l a n d :*Po r t l a nd Ro se Lodge . 2712 S . E. Sa lmon. H . H ,Ew a n . Ma s te r ; F lo yd K . R i le y , Sec . Se s s ionse ve ry W e d. . 8 p .m. , a nd Sun. , 4 p .m.

P E N N S Y L V A N I AP h i l a d e l p h i a :*Be nja min Fra nkl in Lodge . 1303 G i ra rd A ve .R u d o l p h J . K l u g . M a s t e r : F r e d A . T h o m a s . S ec ..2706 W. A l le ghe n y A ve . Se s s ions e ve ry Sun . ,7 :3 0 p. m . T e m p l e a n d l i b r a r y o p e n T u e s . . F r i . .2-4 p.m.P i t t s b u r g h : ♦T h e F i r s t P e n n s y l v a n i a L o d g e . 6 1 5 W . D i a m o n dSt . . N or th S ide . E ldon N ic hol s, M a s te r ; A me l iaM. K om a rc , Se c. Me e t ings We d. a nd Su n. , 8 p .m.

T E X A SD a l l a s :L o n e S t a r C h a p t e r , M e r c a n t i l e B a n k A u d i t o r i u mMrs . H e le n D . G oa d. Ma s te r ; L . T . Ca me ron .Se c . Se s s ion s 1st Tue s . a nd 3rd W e d. . 8 :00 p .m

E l P a s o :E l A m a r n a C h a p t e r , 51 9 N o r t h S a n t a F e . L a wrence Franco, Master , 4101 Alameda Ave. ; Mrs .O ba ldo G a rc ia . Se c. Se s s ions 1s t a nd 3rd Sun .2:00 p.m.

F o r t W o r t h :Fo r t W or th Ch a pte r . 512 W. 4 th S t. Mose s MA lf re y . Ma s te r : Ma r jor i e P . D oty . Se c . Se s s ione ve ry Fr i . . 8 p .m.

H o u s t o n :H ous ton Cha pte r . Y . W. C . A . Ce nte r . 506 Sa nJ a c i n t o S t . W . C. P u t n e y . M a s t e r : A ly c e MLa R ue. Sec . . 2010 Lee land Ave. Sess io ns everyFr i . , 7 :30 p .m.

U T A HS a l t L a k e C i t y :Sa l t L a ke C i ty C ha pte r . 211 H o ppe r B ldg . . 23E . 1s t South . S ta n le y F . Le ona rd . Ma s te rDo ugla s Burg ess . Sec . . 866 S. 8th W. Sess ionse v e r y T h u r s . , 8 :1 5 p . m . L i b r a r y o p e n d a i l v e xcept Sun. , 10 a .m. to 7 p.m.

W A S H I N G T O NSe a t t l e :*Michael Maier Lo dge . W into nia H ote l . 1431 Minor

H. F. Ma c k. Ma s te r : E . M. Sha na fe l t . Sec . s i o n s e v e r y F r i . , 8 p . m . L i b r a r y o p e n T u e s .Thur s . , Sa t . , 1 -4 p .m. : We d. a nd Fr i . . 7 -9 p .m.

W I S C O N S I N

M i l w a u k e e :K a rna k Cha p te r . 3431 W. L i sbon A ve .. Room 8C. W. Sc hm id , M a s te r : M a r i lyn Bube n , Se cSe s s ions e ve ry Mon. , 8 :15 p .m.

P r inc ipa l C a na d ia n B r a nc he s a nd F or e ign Ju r i sd ic t ions

T h e a d d r e s s e s o f o t h e r f o r e i g n G r a n d L o d g e s , o r t h e n a m e s a n d a d r e s s e s o f t h e i r r e p r e s e n t a t i v e s , w ilb e g i v e n u p o n r e q u e s t .

E N G L A N DT h e A M O R C G r a n d L o d g e o f G r e a t B r i ta i nRa ym un d A nd re a . F .R .C . , G r . Ma s te r . 34 Ba ys -w a t e r A v e. , W e s t b u r y P a r k . B r i s t o l 6.L o n d o n :Lond on Ch a pte r . R ic ha rd J . L a ke , Se c .. 38 Cra nb r o o k R i s e , I l f o r d , E s s e x .

F R A N C EMile . J e a nn e G u e sdon, Se c . . 56 Rue G a mbe t taV i l l e ne uve Sa in te G e orge s (Se ine & O ise ) .

H O L L A N DA m s t e r d a m : . . .D e R o z e k r u i s e r s O r d e , G r o o t - L o g e d e r N e d e r l a nde n . J . Coops , F .R .C . . G r. Ma s te r , H u nz e s t r a a t141; H. F. Pot , Gr . Sec . , Molenbeekstraa t 23.

I T A L YR o m e :I t a l i a n G r a n d L o d g e o f A M OR C . D u n s t a n o C a n

c e l l i e r i . G r . Ma s te r , v ia La go d i Le s ina 27 .MEX ICO

fue tz a lc oa t l Lodge , Ca l l e de Colombia 24 , Me xic o ,r . C a r lo s N u n e z A . M a s t e r : S r . B e r n a r d o L i rM. . Sec . , Lo.ndres 8. Bis . Mexico. D.F.

N E T H E R L A N D S E A S T I N D I E SMrs . M. C . Ze yde l . G r . Ma s te r -G e ne ra l , D ja ngl47. S e m a r a n g . J a v a , N e t h e r l a n d s E a s t I n d i e s .

N E W Z E A L A N DA u c k l a n d :A uc kla nd Cha pte r . V ic tor i a A rc a de . Room 317Er ic C . Fra nkl in . Ma s te r . 55 Spe ight Rd. . K e i i im a ra m a , E . 1: Joh n O . A nd e r son . Sec . Se s s ione ve ry Mon. . 8 :00 p .m.

P O L A N DP o l i s h G r a n d L o d g e o f A M O RC , W a r s a w . P o l a n d

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 . " I n e z A k e s s on , S ecV a s te rga ta n 55 , Ma lmo.

S W I T Z E R L A N DA MO RC G ra nd Lodge . 21 A ve. D a pp le s . La usa nne . D r . Ed . Be r tho le t , F .R .C . . G r . Ma s te r . 1A v e. G e n e r a l G u i s an , L a u s a n n e : P i e r r e G e n i l la r dG r . Se c . . 2 Che min de s A l l inge s . La usa nne .

V E N E Z U E L AC a r a c a s :A lde n C ha pt e r . V e ldz que z a M ise r i a 19. Sra . P i l ade Ca r r i z a le s , M a s te r ; S r t a . Ca rm e n S. Sa la z a rSe c ., Ca l l e Cu a r ta 2 , Be l l a v i s t a . Se s s ions 1s t and3rd Fr i . . 6 :00 p .m.

A U S T R A L I AS y d n e y , N . S . W . :S y d n e y C h a p t e r . R o o m 9 . 7 t h F l o o r , C h a l l i sH o u s e , M a r t i n P l a c e . J a c o b u s v a n Bo s s , M a s t er ;Mrs . F lore nc e G oodm a n. Sec . O pe n Mon. , We d. .Th ur s . , F r i . . 3 to 5 p .m. : Tue s . , 6 to 8 p .m.M e l b o u r n e , V i c t o r i a :M e l b o u r n e C h a p t e r , 25 R u s s e l l S t S t e p h e nLa nd s . M a s te r ; O l ive O rp a h Cox. Sec . . 179 Ra th-min e s Rd. , H a w tho rn . EES. V ic . , A us t .

B R A Z I LS a o P a u l o :S a o P a u l o C h a p t e r . R u a T a b a t i n g u e r a 165. D r .H . d e P a u l a F r a n c a . M a s t e r : G e o r g e C r a i g S m i t h .Se c .. Ca ixa Pos ta l 4633. Se s s ions 2nd a nd 4 thSat . . 8:30 p.m.

CANADAM o n t r e a l , P . Q . :M o u n t R o y a l C h a p t e r . T h e L o d g e R o o m , V i c t o r i a

H a l l . W e s t m o u n t . A l l a n N i c k e r s o n . M a s t e r ;D a vid Re id . Se c . , 4201 La fonta ine S t . . A pt . 5 .Se s s ions 1s t a nd 3rd Thur s . . 8 :00 p .m.T o r o n t o , O n t a r i o :T o r o n t o C h a p t e r . S o n s o f E n g l a n d H a l l . 58 R i c hm o n d S t . . E a s t . K . V . H a r r o l d . M a s t e r ; J e a n W .Ca mpb e l l , Se c ., 94 H ig hb ou rne Rd. Se s s ionse ve ry Monda y. 8 :15 p .m.V a nc ouve r , B .C . :V a n c o u v e r L o d g e . 87 8 H o r n b y S t . D e n n i s C ri -toph . Ma s te r , Te l . K E-2615-Y : Le t t i e C . F le e t .Sec . , 1142 Ha rw oo d St . , Te l . MA-3208. Sess io nse v e r y M o n . t h r o u g h F r i . L o d g e o p e n , 7 :3 0 p. m .V ic tor i a . B .C . :V ic tor i a Lodge . 725 Co ur tne y S t . J . V . K e n t -Fa w ke s , M a s te r ; R . G ibson , Se c ., 141 Mo nt re a l S t .W i n d s o r , O n t . :W ind sor Cha p te r . 808 Ma r ion A ve . Wi l l i a m G .Wi l son . M a s te r : G e orge H . Brook. Se c . , 2089A rgy le C t. Se s s ions e ve ry We d. , 8 :15 p .m.W i n n i p e g , M a n . :Cha r le s D a na D e a n C ha pte r . I . O . O . F . Te mple ,293 K e nne d y S t. Joh n A. Sunde . M a s te r : W i ll iam M. Glan vil l , Sec . . 180 Arn old Ave. Sess io ns

1 s t a n d 3 r d T h u r s . , 7 : 4 5 p . m .D E N M A R K A N D N O R W A Y

C o p e n h a g e n : *T h e A M O R C G r an d L o d g e o f D e n m a r k a n d N o rw a y . A r t h u r S u n d s t r u p , G r a n d M a s t e r : Ca r liA nde r se n , S .R .C . , G r . Se c . . Ma noga de 13 , S t r a nd .

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

Lat in-Amer ican Divis ionA r m a n d o F o n t D e L a J a r a , F . R . C . , D e p u t y G r a n d M a s t e r