Rosicrucian Digest, September 1949

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THE DIGNITY OF FAITHT his inte llig ent Hin du, w ith r itualis tic heads about his neck, stands in the wa ter of It is

sacred Ganges . He reflects pride in his fa ith,— the w or ld’s oldest liv ing re lig ion and one ofthe largest. T o him. and to millions of his country men, B rahma, a divine omnipresence, isthe universal essence which imbues all reality.

(Photo by AMOHC Camera Expedition)



Unseen Worlds , At tyon/i Command*

Possibly there are universes beyond this one to berealized. Per haps w ith in the nuc leus of each atom isthe energy of a thousand dynamos—awaiting man’scommand. But for all of this outward conquest, areyou still at the me rcy of mysterious ind we lling forces? N o man is a mas te r w ho has not explored s e l f — towhom the worlds of inspiration, me ntal creating, andintuition remain da rk continents o f the mind. Wouldyou like to sh atter the ill usions of time a nd space —know wha t is real an d w hat are th e oppressinglimitations in life? Would you like to knoiv thetrue purpo se of your conscious existence —andexperience the Cosmic forces which influences it?

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

Vol. XXVII SEPTEMBER, 1949

The Dignity of Faith (Frontispiece) 281

Thought of the Month: River of Piety 284Alcoholism, A Social Trag edy 288

The Precepts of Ptah-Hotep ........................................................29

Cathedral Contacts: Time to Think 295Negro Masonry— Regular or No t? 297

Marshes of the M ind.....................................................................299

Sanctum Musings: Creatures of Habit

As Science Sees It

Struggle for Security Work— A Los t Ar t?

Temple Echoes

Cagliostro— Illustrious W ay fare r 314The Sacred Ganges (Illustration) 317

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EDITOR: Frances VejtasaCo pyr ight, 1949, by the Supreme Gra nd Lo dge of AM ORC. All rights



The Rosicrucian Digest September 1949

T his is the six th ojj, a series of articles by the Imper ator about his observations ona journey which took him and his party around the world and into remote mysticallands.— E d i t o r .

p o n o n e of the manyslopes of the vast Himalayan range is an icecave. It is not unique; itis but one of innumerable glacial pits. Thiscave’s altitude of 10,300 feet is relatively low incontrast to the great peaks

towering above it. From the heights ofthe cave, there has been trickling astream for eons of time. Through untold centuries it has cut gorges andchannels through hills and plains alike.It has widened and deepened as itsought the sea at the Bay of Bengal,some 1500 miles distant.To millions of people this stream ismore than another river that quenchesthe thirst of parched lands. It is thegreat Ganges! It is the river of piety,a symbol of the purification of man’smoral nature. Numerous villages andtowns cling to the banks of the Ganges,as cities do to all great rivers. I low-ever, of all these towns, Benares, resting on the river’s northern bank, is themost important city to the I lindu because of its religious traditions.

Benares or Kasi is the Holy City ofthe Hindus. Hsiian Tsang, Chinese pilgrim of the 7th century, A. D., relatesthat at that time there were thirtyBuddhist monasteries in the city, having some three thousand monks. In thesame period there were one hundredHindu temples to various deities. I Iin-duism has long supplanted Buddhism,

the latter having its birth but a fewmiles distant at Samath.

In contrast to Calcutta and Bombay,Benares is not a vast. city. It numbers but 300,000 population. The sacredarea of Benares is bounded by a road fi ft y miles in circumference. It is thehope of every devout Hindu to travelthis road once in his lifetime, just asevery Mohammedan seeks to make a pilgrimage to Mecca. The populationof the city fluctuates with the influxof devotees on the occasion of greatreligious holidays.

t l i n d u in m . t h e O hleu i of l lv l if i ion s

To understand the rites and customsof a people, it is necessary to know themotive or intent behind their acts. 1lin-duism is perhaps the most complex ofall the living organized religions. Indeed it is also the oldest of them. It isconservatively estimated to have begunin 1500 B.C. Undoubtedly its roots go back still farther. It is one of the largest religions as well, having more than240,000.000 members and increases atthe rate of 1,000,000 each decade. Itis principally concentrated within theconfines of India. Its theological concepts would obviously be affected bychanging conventions and by contactwith other thought. In most instancesit would seem that Hinduism has absorbed these other concepts within itself, and that the result is evident in thevaried and often confusing nature ofits practices. 1lowever. do we not seethis eclectic condition also reflected in

[ 284 ]



Christianity with its numerous sectsand varying interpretations?

The main source of the authority ofHinduism is the Vedas, which literallymeans Books of Knowledge. There are

four main Vedas: the Rig Veda (psalmsand prayers); the Yajur Veda (sacredformulas); Sama Veda (the chants);and Atharva Veda (charms). Theseare written in Sanskrit, which is theroot of most of the Indo-Europeanlanguages. Of the four Vedas, theRig Veda is the oldest and most im portant, having been written perhaps1200 B. C.

The Rig Veda consists of nature worship. Its prayers are to about seventy-six objects of natural power, such asthe sun, moon, stars, and the fertility

of the soil. There are appeals to theseforces and, as well, theurgic rites bywhich such powers are to be invokedfor the benefit of man. This aspect ofHinduism is polytheistic, the worshipof many deities. In justice to the RigVeda, let us recall that all early religions had their primitive beginningsin the adoration of impressive natural

phenomena upon which man was conscious that he depended. The functionand efficacy of things to the primitivemind constitute its vital qualities, itsSpirit. It is natu ral to respond and evento pay homage to the qualities of thatupon which our own existence seems to be so dependent.

Hinduism has not been just polytheistic or theistic; it is likewise pantheistic. Its main theological belief isthe omnipresence of a Divine Beingknown as Brahma. This Divine Being,as a world soul, permeates all andsupersedes all. It is the divine essencewhich is the thread of continuity woventhrough all being. The word Brahma was used in the earliest scriptures ofthe Rig Veda without having the sameimport. Subsequently, with the development of Hindu culture, metaphysical speculation began about the originof the universe ana the nature of being.The Vedas were synthesized into a system of Hindu philosophy known as theUpanishads. It is within them thatBrahma assumes the nature of the Absolute Reality , the Supreme Being. Themetaphysical abstractions of the Upanishads are a profound and stimulatingthought equal to anything which the

ancient Greeks offered. Human inte llect, given equal opportunity, regardless of time and place, seems with like profundity to probe the depths of existence.

Hinduism likewise provides for acaste system or a succession of classesof society. This concept stems, in part,from the Hindu scriptures or the Vedas.Since this social regulation is interwoven with religious principles it has

been faithfully adhered to by everydevout Hindu. It is not uncommon forreligious scriptures, as the Mosaic lawsof the Hebrews, to lay downi codes forthe social relations of their followers.Such edicts are, of course, more likelyto be obeyed, if it appears that they arethe mandates of a Divine Power.

Hinduism prescribes four main castes.These are in successive subordinateorder: the Brahman, the priestly orintellectual caste; the Kshatriyas, therulers and warriors; the Vaisyas, theagriculturists and artisans; the Sudra,the lowest caste. Members of acaste are not permitted to marry out ofit or even to eat with those of anothercaste. There are many modificationsof these main castes; in all there areover 2,000 subdivisions. Each memberof society inherits his caste from his parents. How this caste system beganis not known. It probably dates backto tlie Aryan invasion of India and theattempt by the invaders to control theconquered indigenous peoples. The intention was undoubtedly to regulatesociety, to provide each man with certain inalienable or birth rights withinthe limits of his social background andtraining. Each man thus would never be deprived of his status in society.One might not himself have the qualities of an intellectual, but he would beeligible to such a status among his fellows because of his birth.

Perhaps an unanticipated result wasthe thwarting of initiative and the sup pression of the expression of talents orabilities, that went beyond the particular caste of the individual. Thus itoften imprisoned the individual insteadof securing his place in life. The religious philosophy of the Hindu is perhaps the reason why the caste systemhas endured so long. One may violatealmost any other part of the scriptureand still be considered a Hindu but to

[ 2 8 5 ]



The Rosicrucian DigestSeptember1949

violate one’s caste is a grave offense. Though the caste system has beenabolished comparatively recently, its psychological effect upon the Hindustill remains. The older Hindus arereluctant to change caste. They aredeeply imbued with the centuries-oldinfluence on the lives of their countrymen.

T h e S t r u g g l i n g P r o c e s s i o n a l

Inadvertently, we arrived in Benareson the occasion of a great religious holiday. The day which we selected to filmthe Ganges was one venerated bywomen. The weather was exceptionallywarm, especially so for the month of November. It was more like a midsummer day. We took a conveyancealong a well-paved thoroughfare, passing bustees or native districts en route.Even at that early hour, throngs wereheaded in the direction of the Ganges.The multitude soon milled into the center of the roadway. We were obligedto abandon our conveyance and, withthe help of our interpreter, engage bearers—tha t is, coolies—to carry ourequipment.

These bearers are not accustomed tocarrying weight in their hands or sus pended at arm’s length at their sides.They balance everything on theirheads. W e watched with trepidation asthey raised our heavy cinema cameracases to their heads, supporting themat precarious angles with one hand.We were now caught up in a sea ofhumanity that surged around us. Wedesperately but unsuccessfully tried toremain together, as we sought eachother by looking over or across the tur-

baned heads. We knew only one thing.These people pushing relentlessly forward were going where we were, to theGanges. There was no escape. Wemoved with them. Their bare andsandaled feet stirred up clouds of dustwhich choked our nostrils. Dogs excited by the event chased each other, running between our legs, and making progresseven more difficult.

The more affluent individuals rodehaughty camels that looked down uponthe struggling humanity with an airof utter contempt. Aside from the factthat this was a religious event, it wasan occasion of festivity for many. Thosewho could afford it had engaged bear

ers to carry foodstuffs and clothing orto pull them in rickshas. The wheelsof the rickshas passed over the bare feetof many in the processional, bringingforth cries of anger and pain.

Here was every stratum of society.Mothers partly dragged or carriedwide-eyed or crying children throughthe melee. Beggars from everywherehad converged upon Benares. Devoteeslavish large sums of money upon charity on such occasions as these. Thisattracts deformed and often repulsivemendicants from afar. They were thelame, the blind, the lepers, and thehideous eccentrics representing thelower types of Hindu adherents. Thelatter are devotees of the popular Hindu sects which are a corruption of thehigher aspects of the religion.

We were conscious of the fact thatours was a risky venture. The breathof the many persons about us, the dustand dirt, the exposure to contagiousdiseases—all of this was endangering toone’s health. The fact that we had been legally compelled to receive severalinoculations to immunize us, gave usno particular sense of security. Choleraand the plague were both prevalentAll of this, however, meant nothing tothe Hindus. They were going to theSacred River, the Mother of India! Atthe end of the road was a series ofsteps. These were slimy with mudfrom the river bank deposited on them

by thousands of feet. We pushed ourway through the throng into the sucking mud littered with all kinds of filth.

R e c e p t i o n o t S a c r e d n e s s

There was the Ganges! Broad andflowing majestically southward! Thewater at the edge was a slimy greyishcolor. The sights that greeted our eyeson this day were almost unbelievableand beggar full-description. Here wasa wall of humanity, men, women, andchildren. Those in splendid healthcame to the water’s edge as a religiousrite to bathe, a spiritual ablution in the“blessed waters.” There were thosewho came to indulge in its divine curative properties. There is no greater ex perience that a Hindu may have in thislifetime than to bathe in the Gangesas part of a traditional rite and to besanctified as a result, especially here inBenares, the Holy City. Among many,

t 286 )



the ecstatic experience had produced amass hysteria. They were crying,shouting, and waving their hands.

We succeeded in engaging a primitive barge just large enough to accommodate our party with our camera

bearers. The means of propulsion waslong poles. Setting up our equipm entunder the glorious blue sky, with itsconstant brilliant light, we slowlymoved in and out from the shore. Wecould come as close to the devotees asthough we were actually in the waterand yet we were free from any encum

brance. Our position on top of thewater prevented any obstruction of ourview.

With due respect for the religiousrites, we watched and filmed the hap

penings—just as they have occurredfor centuries along the banks of thissacred river. Here were men bathing,standing waist-deep in the murkywaters. Beside them, others were dip

ping the ir fingers into the river andapplying the water to sores upon their

bodies or heads. Others, obviously ofhigher caste, solemnly and with dignity—both men and women—kneltdown and drank the sacred water. Stillothers filled small brass urns andturned to leave, taking the “holywaters” with them.

The refuse which was in the water,

the filth being deposited in it by thousands of persons, meant nothing tothem. Was this not the Sacred Ganges?Hindu religious tradition relates thatthe Ganges is imbued with the essenceof sanctity, capable of cleansing the

pious bather of all sin and moral taint.

Water from the Ganges is sent andtaken in bottles to all parts of India ashealing medicine and for sacramental purposes. In this la tte r regard, thewater is used as it is by other religioussects, including Christianity. Thousands of Hindus come each, year as

pilgrims, if their circumstances permit.Others come with the definite intentionof dying at Benares and having the lastrites performed on the ghats of theGanges. This assures them, accordingto the Vedas, “salvation and eternal bliss.”

Hindu scripture relates that to followthe entire course of one of the sacredrivers, the Ganges or the Jumna, in a“sun-wise direction,”—that is, alwayskeeping the sun at one’s right hand—is an act resulting in salvation. Obviously, to follow down one side of theriver in such a manner and then upthe hundreds of miles on the other

bank (often through jungle terrain) requires years, if not a lifetime toaccomplish.

(To be continued)

FOR PARENTS WHO CARELove for a child is not sufficient. Par enta l love is often blind—it frequently overlooks

the very elements so necessary to the future of children. A child may have the finest physical care—every objective requi rem ent met—and ye t talents and faculties tha tmake for the fullness of living may be imconsciously neglected. Do you know which ofthe habits that seem harmless, even amusing, should be curbed in the young child?Are you aware of those indications disclosing the creative abilities, within the boy orthe girl, that should be cultivated early in life ?

If you want to develop the best qualities in your child, obtain a free copy of the booklet, Child Culture.

This book reveals what factors of child life and culture should and can be particu

larly developed during the formative first seven years.Address your inquiry for the free booklet to:

CHILD CULTURE INSTITUTERosicrucian Park, San Jose, California

[287 ]




violate one’s caste is a grave offense.Though the caste system has beenabolished comparatively recently, its psychological effect upon the Hindustill remains. The older Hindus arereluctant to change caste. They aredeeply imbued with the centuries-oldinfluence on the lives of their countrymen.

T h e S t r u g g l i n g P r o c e s s i o n a l

Inadvertently, we arrived in Benareson the occasion of a great religious holiday. The day which we selected to filmthe Ganges was one venerated bywomen. The weather was exceptionallywarm, especially so for the month of November. It was more like a midsummer day. We took a conveyancealong a well-paved thoroughfare, passing bustees or native districts en route.Even at that early hour, throngs wereheaded in the direction of the Ganges.The multitude soon milled into the center of the roadway. We were obligedto abandon our conveyance and, withthe help of our interpreter, engage bearers—that is, coolies—to carry ourequipment.

These bearers are not accustomed tocarrying weight in their hands or sus pended at arm’s length at their sides.They balance everything on theirheads. W e watched with trepidation asthey raised our heavy cinema cameracases to their heads, supporting themat precarious angles with one hand.We were now caught up in a sea ofhumanity tha t surged around us. Wedesperately but unsuccessfully tried toremain together, as we sought eachother by looking over or across the tur- baned heads. We knew only one thing.These people pushing relentlessly forward were going where we were, to theGanges. There was no escape. Wemoved with them. Their bare andsandaled feet stirred up clouds of dustwhich choked our nostrils. Dogs excited by the event chased each other, running between our legs, and making progresseven more difficult.

The more affluent individuals rode

haughty camels that looked down uponthe struggling humanity with an airof utt er contempt. Aside from the factthat this was a religious event, it wasan occasion of festivity for many. Thosewho could afford it had engaged bear

ers to carry foodstuffs and clothing orto pull them in rickshas. The wheelsof the rickshas passed over the bare feetof many in the processional, bringingforth cries of anger and pain.

Here was every stratum of society.Mothers partly dragged or carriedwide-eyed or crying children throughthe melee. Beggars from everywherehad converged upon Benares. Devoteeslavish large sums of money upon charity on such occasions as these. Thisattracts deformed and often repulsivemendicants from afar. They were thelame, the blind, the lepers, and thehideous eccentrics representing thelower types of Hindu adherents. Thelatter are devotees of the popular Hindu sects which are a corruption of thehigher aspects of the religion.

We were conscious of the fact thatours was a risky venture. The breathof the many persons about us, the dustand dirt, the exposure to contagiousdiseases—all of this was endangering toone’s health. The fact that we had been legally compelled to receive severalinoculations to immunize us, gave usno particular sense of security. Cholera and the plague were both prevalent.All of this, however, meant nothing tothe Hindus. They were going to theSacred River, the Mother of India! Atthe end of the road was a series ofsteps. These were slimy with mudfrom the river bank deposited on them by thousands of feet. We pushed ourway through the throng into the sucking mud littered with all kinds of filth.

R e c e p t i o n o f S a c r e d n e s s

There was the Ganges! Broad andflowing majestically southward! Thewater at the edge was a slimy greyishcolor. The sights that greeted our eyeson this day were almost unbelievableand beggar full-description. Here wasa wall of humanity, men, women, andchildren. Those in splendid healthcame to the water’s edge as a religiousrite to bathe, a spiritual ablution in the“blessed waters.” There were thosewho came to indulge in its divine curative properties. There is no greater ex perience that a Hindu may have in thislifetime than to bathe in the Gangesas part of a traditional rite and to besanctified as a result, especially here inBenares, the Holy City. Among many,

[ 2 8 6 ]



the ecstatic experience had produced amass hysteria. They were crying,shouting, and waving their hands.

We succeeded in engaging a primitive barge just large enough to accommodate our party with our camera bearers. The means of propulsion waslong poles. Setting up our equipmentunder the glorious blue sky, with itsconstant brilliant light, we slowlymoved in and out from the shore. Wecould come as close to the devotees asthough we were actually in the waterand yet we were free from any encum

brance. Our position on top of thewater prevented any obstruction of ourview.

With due respect for the religiousrites, we watched and filmed the hap penings—just as they have occurredfor centuries along the banks of thissacred river. Here were men bathing,standing waist-deep in the murkywaters. Beside them, others were dip ping their fingers into the river andapplying the water to sores upon their bodies or heads. Others, obviously ofhigher caste, solemnly and with dignity—both men and women—kneltdown and drank the sacred water. Stillothers filled small brass urns andturned to leave, taking the “holywaters” with them.

The refuse which was in the water,

the filth being deposited in it by thousands of persons, meant nothing tothem. Was this not the Sacred Ganges?Hindu religious tradition relates thatthe Ganges is imbued with the essenceof sanctity, capable of cleansing the pious bather of all sin and moral taint.Water from the Ganges is sent andtaken in bottles to all parts of India ashealing medicine and for sacramental

purposes. In this latter regard, thewater is used as it is by other religioussects, including Christianity. Thousands of Hindus come each year as

pilgrims, if their circumstances permit.Others come with the definite intentionof dying at Benares and having the lastrites performed on the ghats of theGanges. This assures them, accordingto the Vedas, “salvation and eternal bliss.”

Hindu scripture relates that to followthe entire course of one of the sacredrivers, the Ganges or the Jumna, in a“sun-wise direction,”—that is, alwayskeeping the sun at one’s right hand—is an act resulting in salvation. Obviously, to follow down one side of theriver in such a manner and then upthe hundreds of miles on the other

bank (often through jungle terrain) requires years, if not a lifetime toaccomplish.

(To be continued)

Love for a child is not sufficient. Paren tal love is often blind—it freque ntly overlooksthe very elements so necessary to the future of children. A child may have the finest

physical care— every objective requirem ent me t—and ye t talents and facu lties thatmake for the fullness of livin g may be unconsciously neglected. Do you know ■which ofthe habits that seem harmless, even amusing, should be curbed in the young child?Are you aware of those indications disclosing the creative abilities , within the boy orthe girl, that should be cultivated early in life ?

If you want to develop the best qualities in your child, obtain a free copy of the booklet, Child Culture.

This book reveals what factors of child life and culture should and can be particularly developed during the formative first seven years.

Address your inquiry for the free booklet to:

CHILD CULTURE INSTITUTERosicrucian Park, San Jose, California

[ 2 8 7 ]



Alcoholism, a Social Tragedy By B e r t S h u r

Th e Rosicrucian DigestSeptember1949

ow t h a t alcoholism hashas gained the recognition of being a malady,

rather than a morality problem, the point ofview for correction hasshifted to serious and scientific bases. In addition

! to researches by the National Research Council, many of thestate legislatures this year are givingconsideration to bills, making provisionfor modem medical care for alcoholics,and for their rehabilitation. Accordingto statistical information , alcoholismhas become a larger public health problem than diseases such as cancer andtuberculosis. Tha t it is a major social

tragedy, I can testify to, for havingmyself been a chronic alcoholic, I knowwhat it means to be sick in mind and

body, ignored by friends and associates,to be ashamed of by the family, andashamed of myself during rational

periods, even to the point of contem plating suicide as an escape.

My cure came by means of twoways: sodium pentothal treatments including psychiatry, and the realizationthat as all other human beings I am

possessed of a dual existence—physicaland psychic, and that it is possible forthe psychic to control the physical.

Today I am physically well and mentally alert. I have many interests inlife, friends, and peace of mind. However, before I can relate the detailswhich purified and reclaimed my physical self, I cannot spare myself and youthe image that I had been, and the procedure leading to degeneracy.

Although I had been drinking a pintof whiskey a day for over twenty years,and more than a quart of whiskey a

day for over five years I somehow wasable to work; I put in long hours, dayin and day out, steadily year after year.However, as I had been warned by

physicians, there came a time for payment. The last five years before myredemption I had nightmares, fromwhich I would awake dazed and wondering where I had hid the bottle. Iwould break into a sweat at the thoughtthat I might not be able to find the bottle or that it might be empty. Everycell in my body in its shattered statecried for relief, and whiskey was myrelief.

Gradually I lost my appetite, myface became puffy and swollen, myabdomen distended. However, up tothis time I still believed that I had my

brain and mind under control; in otherwords, I looked upon my physical condition as a thing apart, until one daya shock came.

A M i s t a k e In P r e s c r ip t io n

For more than thirty years I had been engaged in the drug business, mostof the time as the owner of a store orstores. One day, and only by chance,I discovered that I had made a mistake

in filling a prescription. Fortunately,for me and my would-be victim, mysubconscious intelligence, the psychic,warned me and I had not yet reachedthe point of being entirely insensitiveto its probing; otherwise, there wouldhave been serious consequences. Thisshock brought a complete realization

f 288)



of my situation. My hands shook. Iwalked out of the drugstore knowingthat my mind was no longer dependableand that even one drink was one toomany. This happened in April, 1948,

the beginning, in earnest, of my fightagainst myself.A few hours previous to this inci

dent, a friend of mine had driven twohundred miles from Seattle to warnme against myself. He urged that Itake certain treatments which he himself had taken with good results. Hehad indirectly heard of my state andcame to plead with me, but my brainhad been too soggy to comprehend, andhe rode away disappointed.

A W e a k e n e d W i l l

I made a decision. I took my carthis same night and drove to Seattle.My friend was surprised but happy.He made immediate arrangements andI entered the sanitarium. There werereflex treatments, special diet, rest periods, vitamins, and medication fora fatty degenerated liver. After twenty-one days, still feeling very nervous, buthaving no desire for alcohol, I wenthome. All went well for a couple ofmonths. My warning had been neverto take another drink, for that in doingso I would risk becoming a worse alco

holic than before, but I began to reason.What harm could an occasional drinkdo? Soon, I was back on my old rationof alcohol, but trying to conceal fromeveryone that fact. In July I went backfor more treatments. I was advised totry a new treatment that had just begun to be used effectively. I agreedthat I would if I failed again, but thistime 1 felt sure of myself.

7'wo days after my release from thesanitarium, I was back on whiskey;thus I continued until September, whendespondency began tempting me to suicide. I could no longer face anyone,not even members of my family, andnow I knew that there was no help forme. At least I could spare those I lovedthe pain of watching me destroyingmyself. However, in a critical momentI faced about.

A H u nch

This time I followed an urge to takea plane to San Francisco and have

a talk with my brother. He hardlyrecognized me; my appearance hadchanged so much. I begged him not totake me to his home, for I was ashamedto have his wife and sons see me.

My brother realized my condition, both mental and physical, and took theday off from his work. Being himselfgrounded in metaphysics and mysticism, he undertook to introduce me towhat was a part of his knowledge, tohelp me find and recognize my dualself, the psychic or true self. Hestressed the power and perfection of theinner self, but that it was necessary torelease it from the chains of the outerself and allow it to take control. Thiscould be done by understanding andwill power, the outer self voluntarily

submitting to inne r guidance. It wasnecessary also to heal and properlynourish the physical self.

T h e F i n a l B a t t l e

That night I flew to Seattle, insteadof going home, and submitted to sodium

pentothal (truth-serum) treatments, in jected intravenously. During your firsttreatment, the psychiatrist (while youare unconscious) asks you many questions which you answer truthfully,without even knowing it; your answerscome from the subconscious mind. The

psychiatrist is under heavy bond todestroy all questions and answers, aftertrying to arrive at the cause of yourdrinking. This interview goes to yourearliest childhood, and forward to the present.

One remains in this hypnotic sleepfor about two hours and then slidesinto a normal sleep of from five to tenhours. On awakening, the body andmind are relaxed and most traces ofnervousness have disappeared. This procedure is repeated, and while one isin this subconscious state, thoughts areimplanted into the subjective mind, bythe technician, for overcoming badhabits, and how to stop worrying aboutthings that you think you should worryabout.

In my case these treatments were re peated every day for six days. It wasduring this period that I definitely accepted as fact the principle of dual consciousness as explained by my brother,a knowledge taught him by the Rosi-

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crucian Order, AMORC. I was experiencing in a concrete way the operationof natural laws from within me. The body could be governed by the soulthrough the subconscious mind, whichgave out only the truth. My body had

been governed by the objective mindand will. I had submitted to accept theconsequences of my will instead of thewill of the Cosmic coming from God.

R e l e a s e f r o m l l o n d a g e

By listening to the Cosmic as inter preted by the subjective mind, I discovered the channel to true happiness.It has nothing to do with artificialstimulants.

To one who has never experiencedthis, it is almost impossible to explain;to one who has received help throughthe Cosmic, the answer is clear. Simultaneously with the sanitarium treatments, I began to practice consciouslythe use of mystical principles and mycooperation with natura l laws. Gradually a harmonium was established between my outer and inner selves, whichselves should function as a unit, havingtwo phases of expression.

I left the sanitarium after six treatments, and was advised to return in oneweek. Upon m y return, the psychiatrist again checked me over, and re

peated to me why I had been unhappy,according to my own confessions oftru th. Knowing the causes, one canguard against the effects. The naturallaw of balances, or karma, is just andoperates alike for all.

From then on I visited the sanitariumonce every two or three weeks, but I meditated daily on my inner revelations, learning to live in harmony withthe laws of the Cosmic instead of fighting against them. These laws were notmade to torture us, not made to workagainst us but for us. Sometimes ourlessons are learned very slowly. I amwriting this with the hope that someone as sick as I have been will profit bymy experience. I now have the strengthand wisdom to know that there is only one drink between me as I am, and thealcoholic that I was.

The sodium pentothal treatments described herein are now beyond the ex perimental stage, and so far as I knowthey are administered only in twoqualified sanitariums in the UnitedStates—staffed by medical men and

psychiatrists who are among the highest in their profession. True to theideal as befits a profession, the objectiveof these men is to reclaim the alcoholicwithout first considering for themselvesthe material gain.

SUPREME TEMPLE CONVOCATIONS RESUMEDThe weekly convocations in the Supreme Temple held each Tuesday night duringthe fall, wint er, and spring seasons, will be resumed on Tuesday, September 27. Mem

bers living in the vicini ty of San Jose, and those who migh t be visiting in San Jose onTuesday evenings, are cordially invited to attend these convocations in the newSupreme Temple. Any active member is entitled to attend these sessions upon presentatio n of his membership credentials. Convocations will begin at 7:30 p.m.; the doorswill be open at 7:00 p.m.

The Rosicrucian DigestSeptember

DEGREE INITIATIONS IN CHICAGO AND OAKLANDThe Nefertiti Lodge in Chicago will conduct the First Degree Initiation on Sunday,

September 25, at 3 p.m., and the Fourth Degree Initiation on Sunday, October 2,at 3 p.m.

The Oakland Lodge will conduct the Eighth Degree Initiation on Wednesday,October 5, at 8 p.m.

For addresses of the Secretaries of the above Ixtdges see the directory in this issueof the Rosicrucian Digest .



UkS o f J- tapL-C fotzjlOne of the Oldest Moral Teachings in the World

By E d l a C. W a h l in , F.R.C.

Librarian, the Rosicrucian Research Library

T h e problems of hu-man relations have

existed in some formi n e v e r y a g e a n damong all peoples. Thedegree of complexityof the questions whichhave presented them-se lves for so lu t ionamong people as a result of such relationshas been dependent onth e advancement o fthe particular civilization in which it has been found. Sinceman’s true educationis a result of experience, and since experience is in turn contin-g e n t on h u m a nassociations, it has

been only na tural thateven in early civilizations man should

be induced to begin the study of himself and his relation to the society abouthim, through the issues that grew outof social relationships.

Man’s understanding of himself andof his environment moved him to formulate the truths he had acquired fromexperience into sayings or maxims. Asthe number of these maxims multiplied,and as the civilizations which theyserved became more complex in character, the truths which these principlesembodied came to be expressed in codes,laws, or moral precepts. Thus the Code of Hammurabi was an attempt to putinto a systematized statement the rulesfor social living accepted by the Babylonians as necessary to their mutualwell-being.

Moral precepts likewise had an origin similar to tha t of codes. Just how

early in history, man began to perceive ethical truths and expressthem in the form of

principles may never be known, for greatthoughts belong to no particular era. However, the fact that certain proverbs and fa bles which cloak moraltruths are universal inthe sense that theyhave been found with b u t s l i ght modifications in form amongall races, and that thet ru ths they conveyhave been accepted byall peoples, would indicate that these ethical concepts had acommon origin. More

over, as man’s consciousness of his ownsoul and of his Creator developed, hisawareness of a sense of responsibilitytoward his fellow man also evolved.

As the experiences of man grew morecomplex ana more comprehensive, thereemerged from his consciousness therecognition of certain principles of conduct and precepts for his guidance inrelation to society, which he acknowledged and later perpetuated by imparting them to his children, as is shown

by the following statements: “Act socially,” declared Confucius; “Take careto act in such a way that people do notoppose thee,” taught Kagemna; “Act insuch a way that thy Lord shall say ofthee: T he teaching of his father musthave been very, very good,” said Ptah-Hotep.13Hastings, James, Encyclopaedia of Rel igion and Ethics, Charles Scribner’s Sons, NewYork, 1928, v. 5, p. 626.

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It was not until man found ways of preserving moral teachings in mannersother than by word-of-mouth that heleft records of what he had learned.Following the invention of the alpha bet, certain men of wisdom began toassemble the precepts and record them,for the purpose of educating the popu

lace in a better way of life. It thus became a common practice for scribesto commit to writing what had earlier

been preserved only as folklore.The prevalent notion that a person

who recorded certain moral preceptsand sayings was, therefore, also theauthor of them, is thus not necessarilytrue. It is entirely possible tha t suchwritings as the Ana lects of Confuciusand the Precepts of Ptah-Hotep are farolder than the period in which livedthe men who were thought to be theirauthor. Confucius has thus been calleda transmitter, not a maker, because,according to his own words, he testifies:“I only hand on; I cannot create newthings. I believe in the ancients, andtherefore I love them.”2 Likewise theteachings which are ascribed to Ptah,the god of Memphis, and recorded byShabaka on the black stone now in theBritish Museum, may well have beenthe record from which Ptah-Hotep derived his truths concerning ethical conduct, for, in speaking to Ring Assa, heis chronicled as having said: “I willrepeat to you the sayings of those whohave known the history of past times,and have heard the gods.” To this theKing replied: “Instruct me, then, in

the sayings of olden times.”3In Egypt only a few papyri containing moral precepts have been discovered. The scarcity of their numbermakes it unlikely tha t those which have

been found represent all that were everwritten. Of those uncovered one of themost celebrated is the Prisse Papyruswhich comprises the Teaching of Kag- emna and the Precepts of Ptah-Hotep. Although both of these works have been

preserved together on the same papyrus, it is quite well established that theywere not written at the same period oftime.

2Muller, Max, Int rod uct ion to the Science of Rel igio n, Longmans, Green and Co., New Ed.London, 1897, p. 92.

3Weigall, Arthur, A Histo ry of the Pharaohs, Dutton Co., New York, 1925, v. 1, p. 211.

The Precepts of Ptah-Hotep are frequently referred to as the “oldest bookin the world,” or as “earth’s oldest

book.”4 Scholars, however, maintainthat the Teaching of Kagemna antedates the Precepts of Ptah-Hotep , forthe reason that Kagemna lived in thereign of Kang Humi, toward the end

of the Illrd dynasty, while Ptah-Hoteplived in the Vth (Memphite) dynasty,during the reign of King Assa or Issa,in what is known as the Middle Em

pire. In terms of modern chronology this period corresponds to about3400 B.C.5

An interesting circumstance associated with the two personalities, Kagemna and Ptah-Hotep, is the coincidence that both were citizens of Mem

phis. This fact m ay account for certainsimilarities between their two works,and leads one to wonder whether Ptah-Hotep might have been familiar withthe Teaching of Kagemna at the timethat he recorded his Precepts.

The Prisse Papyrus is not the original document in which the Teaching of Kagemna and the Precepts of Ptah- Hotep were recorded. It is a copy ofsome earlier source and was reproducedin the Xllth dynasty. The scribe whotranscribed the record from the hieraticcharacters of the Illrd and Vth dynasties seems to have found difficulty incopying the symbols that he probablycould not understand, for on a latertranslation, which consists of a portionof two copies made under the NewEmpire—namely, the British Museum

Papyrus, No. 10,509, and the Carnarvon Ostrakon—the text differs from theearlier work in many important respects.6 Since the Prisse Papyrus is afragment, on which only five paragraphs of the Teaching of Kagemna survive, it is believed that the remainder of this work has been lost.7-8iSacred Books and Early Literature of the East, Parke, Auston, and Lipscomb, Inc., NewYork, 1917, v. 2, p. 61.

5Budge, Wallis, The Teaching of Amen-Em- Ap t, Son of Kanekht, Martin Hopkinson &Co., Ltd., London, 1924, p. 5.

6Op. cit. Budge, p. 7.7Davidson, D., A Connected His tor y of Early

Eg ypt, Bab ylon ia, and Cent ral Asia, Leeds,D. Davidson, 1927. Chart No. 1.8Broderick, M. and Morton, A.A., Concise Dic

tionary of Egyptian Archaeology , 4th ed.»Methuen & Co., Ltd., London, 1936, p. 25.

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Ptah-Hotep served at the Court ofKing Assa, where he acted as a tutor orguardian to a young child, either a

prince or his own son, even though hemay have filled some other important

office under King Assa. History concedes to him the honor of being theoldest-known teacher of which the worldhas any record. His position at theCourt was so important that he wasvery anxious that his own son, whowas also named Ptah-Hotep, should behis successor in office.9 His fame, however, rests entirely on his teachingswhich he conveyed to humanity throughthe Precepts.

C o n d u c t i s I m p o r t a n t

The actual teachings of Ptah-Hotepare not religious in any sense. Theyare very practical, for in them the Sageexhorts his disciple to live in a waythat is acceptable to both God and man.He presents God as a divinity who directs the destinies of men, for he declares that what God has decreed thathappens; the eating of bread is underthe dispensation of God; and it is Godwho advances the one who is advanced.Yet Ptah-Hotep never suggests thatman has any duty toward God, or thatman must worship or obey Him.10

The whole aim of the Precepts of Ptah-Hotep seems to be to guide thestudent in a way of life that is goodand results in harmony among men.To achieve that good the student mustfirst look to himself and his conduct,and then he must consider how to de port himself so that his influence onothers will be elevating. First of all,the teacher exhorts his pupil not to beconceited because of his Knowledge and position in life, and he tells him not tohold himself aloof from the ignorantman, for “Fine speech is hidden deeper

than mother-of-emerald stone, and yetit is to be found among the women whogrind flour at the mill.”11

The wise teacher also instructs hisdisciple in how to meet the garrulous

person, but, in doing so, he tells his pupil that he must recognize the truenature of the man who does the talking.If the speaker is bold, the listener mustmake himself humble or small; if thespeaker speaks evil, he must not be9-140p . cit. Budge (8, 11, 53, 56, 59).

stopped in order that he may be foundout and called “The man who knowsnothing about things.” Ptah-Hotep says,“Bear thy disgust. It is his treasure(or, food).”12

The wise man also tells his studenthow to act if the “man of words” is onelike himself in social position and thenspeaks evil. The youth must then keepsilence. If the diffuse person is an inferior, he is to be left alone, for he will

punish himself. Above all, Ptah-Hotepadvises his disciple to speak only whenhe has full knowledge, for words areweighty. He is told not to repeat thewords of an angry man nor any gossip. In giving orders he is exhorted to

be calm and courteous and to controlhis tongue.

There is further excellent advicegiven to one in a position of leadershipwho gives orders to a great number of people. A leader is told to follow acourse that is wholly admirable in orderthat there may be no defect in his administration, for, says the Sage, “Truthis great, and her virtue is lasting, andshe has never been overthrown sincethe time of Osiris. The man who transgresses the behest of Maat is sorely

punished. . . . There is great power inTruth, for she is permanent; and the

good man says: ‘She was a possessionof my father.’ ”A leader is told that he should also

consummate his own plans and executehis own commands, but he is warnedthat he must also look to the consequences of what he decides to do, forif a person is given a confidential mission to perform, he must carry it outcarefully and faithfully. Furthermore,Ptah-Hotep also warns against the useof terror, for it achieves nothing.Rather, a guide must be courteous andlisten sympathetically to a petitionerand hear his whole case, for if a leaderis not praised for what he does, disasterwill overtake him.

Above all, a leader who would behappy must guard himself againstevery evil deed—especially the vice ofavarice. He should devote himself towhat is good and should never forgetthe past from which he arose to his present position.

The subject who is ruled should showreverence to his chief by virtue of the

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The Rosicrucian Dig estSeptember1949

authority that is his. Prosperity will bethe reward of the one who heeds thisadvice, for, says the Sage, “A manshould never injure the snoulder thatcovers him. It is a bad thing to setoneself in opposition to the place thatone has entered.”

Interspersed among the preceptswhich have been quoted is excellentadvice on manners in company and attable, the gist of which is the following:Consider the person in whose presenceyou are. Be courteous, gentle, considerate. If your host is lowly conceal yourmind, for “the prayer of the long-suffering man is greater than force . . .even though he is destitute of the giftof speech.”13

Strange as it may seem, Ptah-Hotepadvises his student to follow his heart’sdesire as long as he lives; he tells himto do no more than is ordered. He isadmonished to enjoy every hour thatcan be spent in following his own inclination, not to be concerned about business, but be happy at all costs.14

At the close of the Precepts of Ptah- Hotep are found the writer’s own comments on what he has written. They

concern the rewards that result if theteachings are heeded. The preceptor

promises his disciple that if he hearswhat has been taught, he will become beneficent and wise, and his wisdomwill endure forever. The real purposeof the Precepts , according to their author, is to guide and develop the spiritual life of the student so that he maygrow in wisdom and rejoice in com

pleteness of living. Coordination of thewhole man will be the result, for theWise Soul is like a prince in well-doing;his heart balances his tongue; his lipsspeak the truth; his eyes see rightly;and his two ears hear at the same time.Hearing of these Precepts thus resultsin excellency. One who hears, that is,understands and heeds, grows in spiritual qualities. His heart makes himlisten and to him come life, strength,and health. None of his plans fail. Hewho hears not, lives a futile existence.He is as one dead. In proof of the truthof his teachings, Ptah-Hotep concludeshis sayings by relating that he himselfhas attained one hundred and ten yearsof life as a reward for doing what wasright for the King.

V A V

LOS ANGELES RALLYThe Hermes Lodge has scheduled its annual rally for Saturday and Sunday, October

8 and 9, to be held at the Masonic Temple, 6840 Hollywood Blvd., Hollywood.

An address by the Imperator will be the outstanding feature of a program filled withactivities. An additional privilege will be the conferring of First and Nin th DegreeInitiations upon eligible members.

For more information write to the secretary: My rle Newm an, Hermes Lodge,148 N. Gramercy Place, Los Angeles.

THE ROSE AND THE CROSS

A new piece of sheet music is now available through the Supply Bureau entitledThe Rose and the Cross. It is dedicated to AMORC and published by the Cosmic MusicCo., New York. The authors are M arga ret Scott and Fred Black. This melodic andsent imental romance flashes a touch of color for your leisure moments. Price, 50tf.

ROSICRUCIAN SUPPLY BUREAU SAN JOSE, CALIFORNIA

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

TIME TO THINK

r r o r s cause an individualto wonder why he didnot think more carefullyso as to have avoided theerror. Lack of time forthinking is usually aneasy way to excuse anerror after it has beencommitted. Most people

who have had an accident, or lost timeor property through a mistake, haveactually tormented themselves withcontinued speculation as to what mighthave been, had they thought over thematter more carefully before the unfortunate act was committed. If it were possible to properly instill in the mindof every driver of an automobile thenecessary alertness and exercise of independent thinking to make it possiblefor him to contemplate and take in a

situation that confronted him, probablythe large accident toll on the highwayswould be decreased considerably.

Error is not always the penalty oflack of thought, but failure to take timeto think is regularly a fundamentalcause. Even when life and propertyare not involved, the price of failure togive proper thought is high in terms ofdisappointment and in wasted time. Itis so easy to know how we might havedone a thing if we had it to do overagain. The repeated consideration wegive to past errors is reason enoughwhy it would be most prudent to giveat least some consideration to possiblefuture errors.

The fundamental cause underlyingmany thoughtless acts can possibly betraced to the objective training withwhich man is being constantly faced in

vtrurui

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today’s world. In education and in practical experience, there are increasing attempts being made, although possibly unconsciously, to do man’s thinking for him. Children in schools are being given more and more visualtraining. Situations, often artificial,are placed before children as illustrations, and the whole problem is solvedfor the child, by demonstration and illustration. The child, in this sense, becomes an observer. He is constantlyhaving presented to him situations intheir entirety. Such a system of tra ining, while it has definite advantages,carries with it the one disadvantagethat there is no exercise of reasoning

power on the par t of the child.Gradually, such children learn, or at

least believe, that all life situations aresomewhat of a cut-and-dried proposi

tion. They see the problem, they seehow it is solved, and how its correctsolution makes everything satisfactory.Such a type of visualized training, frequently illustrated by pictures, tendsto develop in the mind of a young person the concept that all situations inlife follow a fixed pattern from causeto effect, and that the only requirementof an independent human being is toobserve these steps taking place.

The same situation exists in the adultworld. Most of our time is devoted to being informed through the newspaper,the radio, the motion-picture screen,and many periodicals. The informationconveyed by printed words and by pictures presents us continually with anobjective mental picture of the wholesituation. There is very little in any

popular newspaper periodical or radio progiam that comes into the averagehome in this country that is in anyway conducive to creative thinking orthe exercising of individual reasoning.

It is not my purpose here to statetha t the objectivity of our modern worldmay be the cause of our reaching theend of civilization, or that there is nohope for hum anity. Such conclusionsare extravagant and have been madeabout every era in the history of man’scivilization. Nevertheless, there is anelement of danger if our educationaland informative systems in the modemworld continue to be no more or lessthan a presentation in the form of a

realist’s drama of ordinary events andconsequences of living. The idea presented in this form puts into secondary'

position the important fact of individuality. In the first place, civilization, itsaccomplishments, its benefits and itsfaults, would not continue were it notfor the human being. All culture andexperience revolve around the human

being and are either for him or becauseof him. To minimize the importance ofindividuality in such a scheme of thingsis to put into a secondary classificationthe very purpose for which the wholeuniversal scheme exists.

Individuals are the seemingly separate units which constitute society, andin turn constitute the present-day civilization. Even casual examination bringsout the significance of this situation.It is the individual who is the mani

festation of life itself and who, as hasalready been indicated, is the purposeof all society. In that individual wefind that while he (particularly in the present day) functions objectively inalmost all his actions, the only realthing to him is his own being and hisown thoughts. This fact should emphasize that the subjective phase of theindividual is, after all, a very important phase, and that all things whichhave entered into his objective worldhave come through the subjective con'sciousness of individuals to survive inthe modem world. As in the primitive

world, the wits of the individual must be sharpened. A system of training devoted entirely to objective conceptsdulls the ability of the individual todraw upon the resources of his ownmind and his own reasoning. It de prives him of the opportunity to applythat thinking to the situations whichconfront him all the moments of his life.

Reflection, or the turning of one’sthoughts inwardly, so as to be able torationalize the facts, experiences, andobjective perceptions that go to makeup our consciousness, is truly an art.If, to ourselves, we can take more timeto reflect upon the business of life andapply to the best of our ability theknowledge, objective or otherwise, thatwe have accumulated, our way will be better and our errors will be less.

There is no need to deny to futuregenerations the vast accomplishments

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of material and objective knowledgeand system of thought; and, before itis too late, we can pass on as an additional heritage the science of thinking,or the encouragement to reflect uponour own being and within our own consciousness. Time to think may save youfrom your next serious error. It may

save your life, or the life of someonewhom you love. It may be the solutionto the greatest problem with which youwill ever be confronted. Learning tothink, gaining the art of reflection before the emergency arises, is the onlyintelligent way to face the possibilityof emergency in the future.

V A V

Negro Masonry—Regular or Not ?(Reprinted from Masonic Light, April, 1949)

h a t d o y o u know about Negro Masonry?” askedone of our brethren, someevenings ago. He had meta colored man who wasone of the instrumentalists in an orchestra. Noticing our friend’s Masonic ring, he had identi

fied himself as a member of the Craft —but, the “Caucasian” Mason hadavoided saying much. . . because he“knew” Negro Masonry to be irregular!

Dismiss the idea that there is no place in Masonry for Negroes. Lookup Anderson’s constitution and see if

you can find anything there that wouldexclude a colored man from the order.Does it not say that “all good men andtrue or men of honor and honesty” can

become Masons?In England, colored brethren are ad

mitted in the Lodges, and from time totime the English Masonic publications print the photographs of eminentcolored Masons who have been honoredwith the highest ranks basic Masonrycan offer. In continental EuropeanMasonry, colored Masons sit in lodgeon an equal footing with their white

brethren.The exclusion of Negroes from Masonry is an American “peculiarity”which is not justified by the “oldcharges”—nor even the “Ahiman Rezo^’ of Lawrence Dermott which re

places Anderson’s constitution in someAmerican jurisdictions. Yet, this condition does exist—and in Americanritualistic parlance they still talk of being “freebom”—whereas this expres

sion has disappeared from the Englishritual to be replaced by the words “freeman”; this, since 1847.

However, there is a jurisdiction, thatof New Jersey, that has a regular lodgeexclusively for Negroes—that word exclusively should be qualified, since this Negro lodge has one white member,Harold V. B. Voorhis, author of anauthoritative book on Negro Masonry,a new edition of which has just been

published by the Macoy PublishingCompany of New York.

There have been many spurious bodiesof so-called Negro Masonry—but therecan be no doubt as to the regularity of

the Grand body of the Prince Ilall(Negro) Freemasonry, notwithstandingwhat has been said or written as to theirregularity of this body, which dates

back 170 years. The founder of thisAfrican Lodge was Prince Hall, awealthy Negro merchant of Boston,Massachusetts. He, with fourteen colored companions, was initiated into themysteries of the fraternity by a Britisharmy lodge chartered by the GrandLodge of England, attached to one ofthe regiments under General Gage stationed at Boston.

This occurred on March 6, 1775. Inthose days it was customary to permit brethren who were regularly made toassemble as a lodge and to confer degrees. On March 2, 1784, Prince Halland his fourteen companions appliedto the Grand Lodge of England for acharter, which was issued to them onSeptember 29, 1784, under the designation of African Lodge, No. 459, withPrince Hall as Master. This Lodge

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later constituted itself into a motherlodge—as did many another similar body whose regular ity is not questioned —and eventually took the name of itsfounder, Prince Hall. Other Grand bodies for Negroes were constituted—as were many “Caucasian” grandlodges in the United States.

The existence of Prince Hall GrandLodges in jurisdictions in which “regular” grand lodges existed caused the Negro bodies to be accused of violatingthe principle that no two Grand bodiescould co-exist in any one jurisdiction.There are certainly many precedentssince 1717 to disprove this theory. Weall know that for many years therewere two Grand Lodges in England(Ancients and Modems). New YorkState at one time had three,- SouthCarolina had two.

As recently as 1946, the Grand Master of Massachusetts appointed a committee of six past Grand Masters toinvestigate the subject of Negro Masonry. The report presented insisted tha t“in view of the existing social conditions in the United States (meaning thehuman prejudices that separate thewhite men from the black men in thatcountry), it is advisable for the officialand organized activities for white andcolored Freemasons to proceed on parallel lines, but organically separate andwithout mutually embarrassing de

mands or commitments.” However,within these limitations informal co

operation and mutual helpfulness between the two groups upon appropriateoccasions are desirable.

Prince Hall Masonry activities areconfined to Negroes, and it does notexpect what is technically known as“recognition,” nor does it request the

privilege of inter-visitation. All ourown Grand bodies are asked is to acknowledge its Masonic legitimacy. Itis to be noted the Grand body mostconcerned, one of the oldest jurisdictions in the United States in which

Negro Masonry was bora, does nothesitate to recognize its legitimacy ordoes not object to its co-existence within the Massachusetts jurisdiction.

All other Grand Lodges, with oneexception (Texas) have apparentlytacitly approved Massachusetts’ views,as can be readily concluded by a lookat the report in spurious Masonry issued by the Masonic Service Association of Washington. Practically allGrand Secretaries who mention PrinceHall Masonry state this body does notin any way conflict with the “regular” bodies—and in several cases a word of praise for Prince Hall Masonry isslipped in these meagre and dry reports.

Sources: “A Report on Negro Masonry,” BostonThe Evolution of Freemasonry, by Darrah

Hi sto ry of F.M. concerning Negroes in America , by Harry E. Davis

Prince Hall Primer, by H. A. WilliamsonArticles by Harry Williamson and Clifford N. Parkin in Mason ic L ight

V A V


PORTLAND ROSICRUCIAN ASSEMBLYThe Portland Rose Lodge of the A.M.O.R.C., located at 2712 S. E. Salmon Street,

will conduct a General Assembly of Rosicrucians in Portland, Oregon, and vicinity inOctober. Durin g this Assembly, the following Initiations will be given:

F i r s t D e g r e e : Pa rt I—Friday, October 14, 7:30 p.m. Pa rt II—Saturday, October

15, 7:30 p.m. N i n t h D e g r e e : Sunday, October 16, 9 a.m.Interspersed between these Initiations will be discussion periods, experiments, con

vocations, instructive motion pictures, and many interes ting social activities. EveryRosicrucian member is eligible upon presenting his credentials, whether a member ofthe Portland Rose Lodge or not.

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of ifzE“Lysenkoism” — Is It Science or Soviet Political Expediency?

By J o e l D i s h e r , F.R.C.

SPECIALIZATION h a sall but isolated the

individual in his particular interest and activity. This makes himmore d e p e n d e n t onother specialists, but itdeprives him of a unified view of the whole.Division of labor is excellent except when itcompletely robs an individual of the abilityto do, think, or be concerned about anythingother than his particular task. A pigeonholeview has little to recommend it. When, inEmerson’s phrase, thesailor becomes a rope

of the ship, he advertises the fact that hehas fallen to the levelof a mere factor without the desire oropportunity to be anything more.

It is likely that the much publicizedcontroversy in Russia between the Central Committee of the Communist Partyand certain geneticists has seemed tothe layman to be something which it isnot. If we happen not to be interestedin biology and its specialized department of genetics, the chances are wehave missed the entire significance ofwhat has taken place. It is not a disagreement between one group of scientific theorists and another: like the ice berg, the dangerous two-thirds of theso-called controversy are beneath thesurface. Tangled as the threads of thestory are, it is extremely important thatthe layman attempt to follow them, forthis latest move, although of a piecewith previous Russian policy, is moreserious in its implications and morefar-reaching in its outcome.

Briefly, the Communist Party through itsCentral Committee hasset itself up as theguardian of science.

Not approving of theconclusions which certain scientists recentlycame to as to the manner in which Nature’slaws operate, the Central Committee has

purged those scientistsand expunged theirfindings from the record. Further, it has setup in their places menwilling to be governed by political theory intheir scientific findings. In other words,

in the USSR, politicstakes precedence overscience, an d Nature

has received a mandate that only suchlaws as are in consonance with politicalexpediency will be recognized andgiven an opportunity to operate. Ridiculous and naive as such a positionis, it must be accepted as a fact. Notonly that, it must be examined in detailand all of its ramifications studied inorder to be prepared against its spread.

The world has just been treated tothe painful consequences attendant upon a government’s fetish of racial su periority. There is abundant evidencethat the situation in Russia is of thesame kind as that to which Nazism gaveitself so fiercely. The pattern of eventswhich worked itself out so disastrouslyin Germany will go on repeating itselfelsewhere until men and women arealert enough to break it up before it becomes serious.

Belief and fact are always at oddssomewhere. When an individual chooses

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to believe a thing and acts on the basisof it even when it is shortsighted andwrong, one may be charitable. When agroup of individuals or a nation drawsup a credo and bases it not on fact, buton belief, an untold number of personssuffer.

A man could believe the earth to be flat—as Oom Paul Kruger did—and refuse to do business with anyone who believed otherwise. Such belief could be set down as being harmlessly eccentric; yet, when an ecclesiastical counselforced Galileo to give the lie to the factthat the earth moved around the sun,the consequences to human progresswere decidedly detrimental.

There are places in the United Statesof America where it is not lawful eventoday to consider the theory of evolution in the classroom. It does not hap pen, however, that persons are subjectedto humiliation in such states if theirconclusions run counter to the lawfulviewpoint; yet in Japan just before therecent war, men and women were prosecuted and convicted for having“dangerous thoughts.”

A newspaper account a few days agotold of an individual’s being tied to ananthill in Mexico and left to die becausehe was believed to be a witch. Belief isand always has been a Procrustes, making everything fit its bed. While wemay ignore the individual’s attempt todeny fact, we cannot ignore with safetya nation’s determination to substitute political theory and expediency for it.

B e l i e f v s . F a c t

The story of Belief vs. Fact in thechapters which concern Russia may beoutlined as follows: Soviet political policy, having brought ar t ana musicinto line, marked science as its nextvictim. Even Natu re herself was not to be allowed to disprove the statementsof Karl Marx.

It suited the Central Committee to preach the gospel that environment wasthe only thing necessary to bring in themillennium. It asked geneticists to establish the exclusive importance of theenvironment in their findings. Now,eneticists are specialists in a certainepartm ent of biology. Their researches

are concerned with the problems ofheredity, environment, and variation in

life forms. They have been trained asscientists to accept facts as careful ex

periments reveal them to be, ratherthan to seek by means of experiment tosupport previous opinions.

For a matter of ten years, Sovietscientists held out, refusing to endorse

as scientific something which was wholly political. Then the Central Committee took another tack—ridicule. Thescientists’ position was held up as something to laugh at. A man of straw wasset up and labelled “scientist” to frontthe attack. He was a plant breeder.His name was Trofim Lysenko. His“experiments” were said to prove environment as the most important lifefactor. His findings were advertised as proving all those who followed Mendeland Thomas Hunt Morgan to be wrong.Whatever background this “geneticist”had was doubtful. He seemed to be proceeding on a trial-and-error basiswithout any evidence presented that hewas even acquainted with the principlesof elementary genetics. Nor did his

public statements indicate that he knewwhat a controlled experiment was. Nonetheless he was given top billingand made the Party Protagonist.

The fact that scientists the world overhad studied in detail the work of Mendel and of Morgan and had endorsedthem meant nothing. The laymanneeds to be mindful of just what thosetwo men accomplished.

Gregor Johann Mendel was a monk.He spent many years experimentingwith garden peas. His work was characterized by patient and unhurriedcultivation ana observation. He cameto certain conclusions seeming to indicate a mathematical basis for the lawof inheritance of certain characteristics.He could produce, at will, tall peas ordwarf peas, and he could explain thelaw’s operation so that another laymanor scientist could have exactly the sameresult. If the same result is obtained byanyone anywhere at any time, it is reliable evidence of a natural law.

Thomas Hunt Morgan in 1907 choseto study the fruit fly (Drosophila melanogaster). In two years he wasable to cover the history of sixty generations of the fruit fly. Such an examination was the equivalent of over athousand years if applied to human his

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tory. Again, his experiments were suchas any conscientious researcher wouldaccept as valid and capable of beingduplicated. Russian geneticists were acquainted with the findings of both

Mendel and Morgan in the field ofgenetics. They respected them and sawthe impossibility of calling any workscientific which failed to recognize thevalue of their findings.

Last year, the situation was broughtto climax by the closing of the Medico-Genetical Institute and the dispersal ofits staff of biologists, psychologists, and

physicians. Solomon Leavit, the founderand director, “confessed” scientific guilt.Almost immediately he disappeared.This was perhaps to be expected sincefor ten years individual Soviet scientistshave been similarly suppressed: somedropped out of sight altogether; somewere banished to Siberia; and at leastone was exiled to a labor camp in theEuropean arctic.

It is time the world in general realized that Marxism is not a scientifictheory—capable of being changed asfacts warrant change. It is rather afaith which yields not to fact but ratherdemands that fact conform to partydoctrine.

It may be, as Napoleon reportedlyremarked, that history is only a fableagreed upon, but it certainly cannot betrue that Nature’s laws operate only inthe way we decide upon as the way wewant them to operate. Only chaos couldresult from the attempt to have it so.A universal madness would overrideorder, and caprice would make studyuseless. What would happen if a color blind individual were the supremearbiter of matters relating to color?Would color have any meaning? If agovernment can decide that environment is the only life factor to be considered, it can declare all who are unwilling to abide by that decision traitors and therefore dangerous. It can go astep further and outlaw gravitation.Logically extended, it can legislateaway the distinction between ignoranceand knowledge. In some such way, the

Dark Ages came about. In the sameway, they can be brought back. Thatis the hidden danger existing in the present situation.

It has been said that only two broadfields of study occupy man: the unchanging domain of Nature and theever-changing world of human activity.Most of us are concerned more with theshifting scene in human affairs than weare with the orderly processes of Nature. We can all recognize, however,the fact that the two fields are separateand respond to different techniques.The scientist and the humanitarian canwork in each other’s field only by conforming to recognized procedures.

For the Rosicrucian student the object

lesson is pointed. He knows that manlives by his realization rather than bythe actuality, but he is always carefulto recognize that the realization of everyindividual is different. He, therefore,makes every effort to distinguish between fact and belief. He never dictates to Nature, nor does he allow another to pass off fiction for fact withoutmaking the distinction clear.

Perhaps the Rosicrucian student mayfind a great opportunity at this time incalling this present situation to men’s

attention. He, better than others, cansee the dangers inherent in it.Russia is a great country. Its influ

ence at the present time is wide. Ifmen and women living within thesphere of its influence must bow to

political speculation as universal law,then for them all distinction is lost andthe opportunity for independent thoughtis nonexistent. If such a viewpoint is

permitted to spread, the veil of illusionand ignorance will once again engulfmankind and the little progress madewill be wiped out. To be pulled backinto the jungle of half-truth and distortion would be a disaster of atomic-bomb proportions. A part of the world isalready forced back. At least the Rosicrucian can call attention to suchmarshes of the mind and warn all within hearing of their danger.

V A V

Perhaps when we understand the fourth dimension, we shall know what love is.—Prue Yarbrough.

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The Rosicrucian Diges tSeptember1949

CREATURES OF HABIT

By R o d m a n R . C l a y s o n , Grand Master e h a v e often heard it saidthat man is a creature ofhabit. This is a truism,for his habits have contributed toward makingman what he is today.The endurance of habitis witnessed every day ofour lives, and may be

traced backward to the beginning oflife. Habits of thought and action areexpressions of our personal lives. Wemay go back to the beginning of life onearth and perceive the repeated attempts and constantly recurring efforts

in the establishment of life. The sensing of life itself by the minute cell involved a struggle, but a habit, more orless weak at first, was established anddeveloped until animal life and thehuman race began to inhabit the earth.

Habit results in action. Muscles become stronger with habitual use. Withaction, sensation is registered in theupper regions of the brain. Nerve energy or nerve currents are the result ofvery early habits. William James, psychologist and philosopher, said: “Couldthe young but realize how soon they

will become mere walking bundles ofhabits, they would give more heed totheir conduct while in the plastic state.We are spinning our own fates, goodor evil. Every smallest stroke of virtueor of vice leaves its never-so-little scar.We are imitators and copiers of our past lives.”

But our habits, good or otherwise,were not always habits. What we nowdo habitually we once did first, thenagain and again. We repeated a patternunti l it became fixed upon us. Thatwhich we persist in doing becomeseasier to do. The na ture of the thinghas not changed, but the power to dohas increased. Habit, then, being whatit is and the all-important factor in allwe do, should be governed. We mustmake our actions and thought patternsuseful, and guard against growing intoways that are likely to be disadvantageous to us. Self-education is neces

sary. Continuity of training is the greatmeans of making our habits proper andin accord with what is best for us.

Of habit, William James also wrote:“Our virtues are habits as much as ourvices. Ninety-nine one hundredths ofour activity is purely habitual. Ournervous systems have grown to the wayin which they have been exercised, justas a sheet of paper or a coat oncecreased or folded tends to fall foreverafterward in the same identical folds.”Man, of course, is much more than a bundle of habits. Other forces may beat work in designing his destiny. Butmuch of life is lived by the falling ofthe folds into the places in which they have been accustomed to fall.

Most of our habits are the result ofunconscious repetition of an act. Manyof our personal acts were self-willed before they became habits. Most of us

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realize that many personal habits aredetrimental to our well-being. Eminentscientists say that the average personcommits over thirty important errorsof living each day, and that at least ten

of these affect the mind and body in adestructive manner. At least anotherten of these are repeated so often thatthey become habits and eventually produce some chronic ailments. It is awell-known fact that as a person willfully changes his course of living andthinking, and refuses to be subjected tounnecessary habits, he begins to change ormodify the serious errors of his life.

Thinking very definitely affects our lives.For instance, if a person thinks and believesthat he can eat anyand all kinds of com

binations of food atany hour of the dayand night and that nature will always maintain good health in his

body, he is making agreat mistake. Onewho partakes of snacksaround the clock doesso because the conscious repetition of theact eventually established the habit. Wesay conscious repetition, for when we doa th ing repeatedlywi thout be ing conscious of it, the habitis already formed. Oneshould try to avoid doing anything habitually until he has at some time thoroughlyanalyzed the action.

Since the way we react to almosteverything may become a habit, it isnecessary to think before we act. Weshould not allow ourselves to do anything unless we know why we do it,and also whether or not the action isnecessary. If we perform acts, the result of which we are quite aware aredetrimental, and if we repeat them,we are then, of course, willfully creating our own bad habits. Conversely,

by thinking before we act, we can institute and willfully create good habits.

Most people who give any thought atall to habits think only of those whichseem to have an adverse nature . Ourown personal little world, however, can be imbued with good habits of right

thought and right action. It is just aseasy to exercise self-control and enjoygood habits as it is to have those of thecontrary nature. For instance, one canso systematize the events and activitiesof his life that he can actually createmore time in which he can experiencehappiness and the good things of life.

I iu iv to C r e a t e F r e e d o m

The matter of breaking wrong habits oflong standing poses aseemingly d i ff icul t problem to many peo ple. To break yourself of an old habit, itis necessary to bringthe habit out for anairing. Analyze it andlook upon it in theclear light of reason.Decide that you aregoing to do away withthe unnecessary habit.In so doing you arefilling your mind witha new idea, a newforce — a force whichaffects your musclesand nerve centers. Inmaking up your mindto o v e r c o m e y o u rhabit, you are beginning to create a newhabit. Each time youencounter conditionswhich are suggestiveof the old habit, think

and determine not to let the old suggestion provoke the undesired habit. Bythis means you are establishing a counterhabit to oppose the undesired one.Will must be exercised. When wewill to do something, it is because weare dominated by that thought aboveall else. That thought is supreme. It isof no avail to make affirmations to theeffect that “I will not do this,” or “Imust stop this habit.” Affirmations willnot help in this regard. When the urgeto perform the old habit is felt, it istime to stop and think and create com petition for the undesired habit. At the

By Erwin W. E. Watermeyer, M.A., F.R.C.

Director, AMOEC Technical Dept.

• Special radio equipment has beendesigned by William M. Barret ,a geophysicist of Shreveport , La.,making i t poss ib le to send radiowaves in to the ear th throughrock and sa l t to a depth of ap p ro x im ate ly 1100 fe et .

• A photographic flashlight, sevento fifteen t imes as intense assunlight, has been developed bythe General Electric Company.

• A new televis ion an tenna has bee n in vent ed w hich ca n rece ivetelevision signals from only onedirection at any given time.

• The lower par t of the hear t i ss l ighUy warmer than the upper

Bart , according to a discovery by>rs. Chernoff and Nahum of Yale

University.

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time the urge is felt, create the opportunity to do something which is moreimportant. Doing the new thing willrequire far less effort than attemptingto repress the detrimental habit. If this procedure is followed each time you aretempted, you will eventually form another habit—a good one.

There are thousands of people whodo the same routine things every dayof their lives. Their conduct may not be one of choice. At one time it mayhave been preference, but now it has become the path of least resistance.Some day these people will learn togovern their habits so that they willnot do anything that does not represent a careful decision that it is the

best thing for them to do under thecircumstances.

Whether or not a habit is undesirable depends upon the personal pointof view, the health, and one’s social

activities and customs. No one has totell us when we are a slave to undesirable habits. We are conscious of beingso and, perhaps, worry about it. If this

be the case, we should stop exaggerating the importance or seriousness ofthe thing. Try to give it little im portance in your life; feel that it is nolonger acceptable to your manner ofliving, and direct your attention tosomething you wish to do. Ordinarilythe breaking of a habit is not done atthe time we decide to do away with it,for that which was once willfully directed by the thinking consciousnesshas now become a law of the subconscious mind and, therefore, a habit.

Basic psychology, as yet, does notaccept the conclusion of philosophersthat in man there is a counterpart ofthe brain, referred to as the subconscious or subjective, which carries onour unconscious or involuntary acts.Philosophic schools of thought, however, are of the opinion—and there areexcellent reasons to support their contention—that the things we do withoutthinking are habit patterns of the sub jective mind. If we knowingly performan act over and over again, it is willed

by the brain, or objective mind. If continued, the performance goes on without objective will and becomes a lawand habit of the subjective mind. We

perform the act without consciousthought or effort. The pattern which

becomes the habit is transferred fromthe objective to the subjective. The sub jective does not reason as to why the pattern was released to it. It does whatis objectively suggested or directed. Itis obvious that this is a tremendousfield to which the searchlight of scientific research can be directed.

We do not change our habits merely by thinking about doing it. The changecomes about through action. The wayto leave undesirable habits behind is toleave them behind and to offset theirurge by doing something more desirable. Put ting it off to the future is notgoing to make it any easier, for withthe passing of time, habits develop astronger hold upon us.

Erasmus wrote a truth when hestated: “A nail is driven out by anothernail. Habit is overcome by habit.”Combatting a bad habit is usually much

more difficult than acquiring a newone. It takes much more time to getout of a rut than to get into it. But thefact remains that we usually acquirehabits gradually, and it is quite likely,therefore, that we can gradually overcome them by replacing the old undesirable habits with new and good habits.

Breaking an unwanted habit neednot be so mysterious or difficult in procedure as it is often made to appear.It is necessary to understand the basicnature of the habit, and it is helpful toreverse the method by which the habitwas acquired. Habits, as a general rule,are very regular and usually followsome incident which is related to them.Ask yourself what condition, circumstance, or state of mind preceded thehabit. Knowing, then, the condition,circumstance, or state of mind which

preceded the habit, will yourself to door think the opposite. This establishing of a new objective and doing something else will prevent you from indulging in the old habit.

Acquisition of knowledge and experience helps us to direct our habits.While it is true that we are creaturesof habit, our habits can be controlled,and we can direct them into constructive and proper channels. Thus wemay enjoy the best of health in mindand body, and bring to ourselves a realization of well-being and happiness.

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Struggle for Security By P a u l ] . V e a t c h , F.R.C.

state of understanding, so he does better than he did before, but he stillseeks to guarantee his security by the

power of muscle and mind, instead ofthe power of the spirit.

The demand for security is greaternow than at any previous time. Aftertwo world wars, an almost continualsuccession of local ones, and severalvarieties of “cold” wars, not to mentionfinancial depressions, people havelearned through experience that no oneis safe: the rich, the poor; the strong,the weak; the old, the young; the

prominent and the obscure. All of these

are affected by the vast changes taking place in world society today.For many generations, men have

been devising new forms of government which they thought would bringthem greater security. Some have favored democracy, some socialism, somefascism, some communism. Yet all ofthese have been tried but with inadequate results. Finally, men set up theUnited Nations with its Security Council, in an effort to bring the world thefour freedoms, in spite of varied formsof government. The idea thus far seemsto evade perfection.Dr. J. Robert Oppenheimer, professor and scientist, known as “the manwho built the atom bomb,” not long agoreturned from a trip to Europe with agloomy view.

He says, “I was deeply impressedthat the feeling of the intellectual worldof Europe is one of lack of security inthe future . . . we must realize howlong a pull is ahead of us or men of ourtimes will never have a sense of securityagain.”

v e r since man first soughtshelter in a cave and builta fire as protection fromwild beasts, he has beenaware of the need of security for himself andhis loved ones. As the

population increased andlife became more com

plex, it was found helpful for human beings to form into groups, and thesegroups each as a whole strove for itsown security. By the power of muscleand mind, the individual and his immediate group attempted to maintain their

own security without too much consideration for the well-being of others.At long intervals, a light would flash

across the gloomy sky of this turbulentworld, and a great teacher would ariseto admonish men to work together forthe good of all, to look within themselves to find their common origin and

brotherhood, and to place the greatestemphasis on spiritual instead of material values.

Each time the light would kindle aflame that would bum for a while, consuming some of the dross of human nature. But little by little it would diedown, smothered by human passionsand greed. Only by the grace of Godwas it kept smouldering until a newteacher arose.

Today, we find mankind still caughtin the struggle for security. The battleis more violent, if not more widespread,than ever before. It has been nearlytwo thousand years since the greatestteacher of all brought His Light intothe world and it is growing dim. Evolution has brought man to a higher

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One would think that, by this time,humanity should have realized thatthere is no true security through material means. All the various deviceswhich have been set up to protect usagainst specific dangers, such as insurance, social security, pensions, parity payments, cooperatives, unions, manufacturers’ associations, and government bureaus, have shown their inadequacy.

W r o n g A p p r o a c h

How could it be otherwise whenthese plans are founded upon conditionswhich may change at any time? Andwhen one form of so-called security isundermined by another? Insurance isfounded upon conservative investments,which are weakened by the demands ofradical union leaders. Social securitydepends on taxes but high taxes reducethe people’s prosperity. Government bureaus are made up, not of supermen, but of those having the same humanfrailties as you and I.

Even if it were possible to guaranteeeveryone freedom from want and fear,the possession of free speech, and thechoice of religion, many hazards wouldyet remain to render life insecure. Whocan guarantee us health, love, happiness, or success? And the various dangers of death remain to be faced byeveryone.

So, what are we going to do aboutit? The only sensible thing is to seeka new method of approach. We have

been going about our solutions in thewrong way. We have been endeavoring to protect ourselves from outwarddangers by material means. What weneed is investigation beneath the surface of things for the real sources ofthese dangers and then to attack them by spiritual means.

Why do we fear? Why do we want?Why do we feel insecure? Only because we are uncertain of ourselves.If we were certain of our ability to copewith any situation which might arise,there would be no feeling of insecurity.But we know that those parts of us withwhich we are best acquainted—the

T he physical and mental—are limited and Rosicrucian wea^ hence, we seek for something j-j. outside ourselves to strengthen us.W What we should do is to look within,September for only there can be found the wis-1949 dom, the strength, the power that is in

finite. This has been said before; somany times, in fact, that it has becomealmost trite. However, most peoplemake little or no effort to practice oratta in this truth. Long ago, Christ said,“Seek first the Kingdom of Heaven ..

If past experience is any guide, suffering alone will cause people to turnfrom their dependence on materialthings and make them willing to putforth the effort to find the Kingdomwithin—the Kingdom of peace andsecurity.

E l e v a t i o n o l C o n se io n sn e s t t

The only true security is foundedupon Cosmic consciousness. This stateof being creates a unity with the wisdom, power, and presence of God, thatgives dominion over all worldly things.It is the consciousness that was in Daniel in the lions’ den; with Shadrach,Meshach, and Abednego in the fieryfurnace; and in Christ when he cameforth from the tomb.

As elevated as this state of consciousness is, it still can be attained by everyone. Not immediately perhaps, and certainly not without effort, but in dueseason for a fair price. It does not comeall at once, but in flashes—flashes thatreveal its glory and give courage to the beholder to go on seeking and earning.

While we are on the path to the at

tainment of this consciousness, a knowledge of certain universal laws will addto our feeling of security, until it ismade perfect in Cosmic unity.

One of these laws is that of evolution—the law that makes things moveever onward and upward. No matterhow mankind may seem to be going backward, no matter how discouragingthe future may look, it is certain thatout of the confusion of change, growthand progress will come. Thus there isno need to be doubtful or fearful. Know that God’s divine love is guiding all.

Then there is the law of cause andeffect. It is not difficult to prove thatthroughout the universe every cause isfollowed by a corresponding effect. Tocontrol effects, therefore, we have butto govern causes. Guarded thoughts andactions produce only good causes, andthus one may be assured of good effects.This is guaranteed by another law, thatlike produces like. One does not get figsfrom thistles.

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Other helpful laws also might becited, but no matter how intellectuallyconvinced one may be of the existenceof a higher power or the immutabilityof Cosmic laws, there will be times

when that conviction will be shaken bythe storm of emotion evoked by whatShakespeare has called “outrageous fortune.” Not until at least some measureof Cosmic consciousness is attained canone be assured of maintaining emotional balance in times of adversity.

Complete instruction for the development of Cosmic consciousness is outside the scope of this article. This is anattempt merely to emphasize the factthat real or true security comes fromwithin anr1 that the only method ofobtaining it is through one’s growth inconsciousness. No laws, arms, money,friends, or other material safeguardswill accomplish it.

Unfortunately, the cry for security isso strong today, that if people are to beturned from their habit of dependingsolely upon material protection, whichgives such temporary but obvious relief, some method of approach that willsatisfy their immediate need must beoffered them.

S i l e n c e

The practice of silence, which islargely a matter of relaxation, is a truemethod for spiritual upliftment. It isnot offered as a substitute for material protection but as a supplement and afirst step on the road to Cosmic consciousness. As long as we live on thisearth in material bodies, due attentionshould be given to material safeguards but until we add the spiritual ones,there can be no real security.

A feeling of insecurity is a feeling offear, and fear is simply a disturbanceof the emotions. If the emotions can be

auieted and brought back into balance,le fear disappears. This is accom

plished in the silence. The method iscomparatively simple but much practice may be required for its efficientuse.

When disturbed by a feeling of fear

and insecurity, go to your room, or anyquiet place, sit down in a comfortablechair, and relax. When one has become masterful, it is possible to enterthe silence even in the most disturbingenvironment, but in the beginning it iswell to have peaceful surroundings ifat all possible.

In attempting to relax, close the eyesand turn the attention away from material things. Concentrate on stillingevery muscle and quieting every function of the body. When the body hascome to rest, begin to relax the mind byconcentrating on the one thought of peace. When some measure of peacehas been attained, let go of all thought,and simply be still. After a few moments of this, contact will be established with a higher consciousness, fromwhich flow automatically: strength, poise, and peace.

In the great depth of one’s innerstillness, all fear will disappear. Butmore important than this, an innerstrength is acquired which will makethe recurrence of fear less likely and

which, when nurtured and developedthrough practice, will give a feeling ofsecurity that no material power canequal.

The stoutest walls may crumble, thestrongest arm may break, but no material vicissitude can disturb the inner peace of the soul. One may seek to theends of the earth for security withoutfinding it, but by the process of learning to enter within , one can find theonly true security. This comes fromhearing the still, small voice of the Infinite assure us: “Let not your heart betroubled, neither let it be afraid. . . .Lo, I am with you always.”

NEW YORK CITY LODGE RALLYThe annual rally of the New York City Lodge is scheduled for Saturday and Sunday,

October 8 and 9. All active AMORC members are invited.An entertaining and instructive program has been planned. The Ninth Degree

Initiation will be conferred upon eligible members Saturday at 10:30 a.m.Hotel rooms are limited. We suggest that reservations be made promptly.For further information please write to the Rally Chairman, c/o New York City

Lodge, AMORC, 250 West 57th Street, New York 19, N.Y.

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Work—A Lost Art?


By D r . H. S p e n c e r L e w i s , F.R.C.(From Rosicrucian Dig est , June, 1939)

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

’ h a s often been saidabout the indolent person who makes a pretextof searching for employment that “he is huntingfor work and prayingthat he does not find it.”If we consider many ofthe nations of the world

today as individuals, we find that theirsocial conduct parallels that of the in

dolent person.In the congresses and parliaments ofthe respective nations, the well-meaning representatives of the people orateat length, on the one hand, on the unemployment situation [1939]. They

point out that millions have no resources to purchase the necessities oflife because the mills, farms, and industries are not able to engage them atany wage whereby they can acquire alivelihood. To this condition they attribute all the ills of the times—restlessness, crime, tyranny, immorality,

and disease. On the other hand, equallywell-meaning but often ill-advised representatives before these same lawmaking bodies expound in such a manner on the nature of work that it seemsto become a vile, vicious, menacing influence in modern society. They referto work as something that must be endured only because a way of completely eliminating it has not yet been found.

It is referred to as an enslaving condition, one that frequently belittles aman, throttles his individuality, stifleshis initiative, curtails his finer faculties, and is a heritage from a coarserand more vulgar period remote in thehistory of man.

Further, one hears a deploring of thetremendous mechanization of industryand agriculture, and the proposal thatmen work a minimum of four hours a

day and four days a week. This suggested restriction of work is not offeredmerely as a means to provide more em ployment, but rather so that even innormal times large industrial plantsshall be prevented from operating beyond a certain number of hours dailyif such operation tends to lengthen the period of individual work. TTiis continual inveighing against work has leftan indelible and unfortunate impression upon many minds. Hundreds ofthousands, perhaps millions, of ouryounger generation look upon work as

a necessary evil. To them it is but ameans of providing revenue with whichthe necessities of life and some of the pleasures can be procured. To put itconcisely, the prevalent attitude ofmind seems to be that no one likes towork—and yet he must.

Is it, frankly, work that is objectedto or what it seems to accomplish?There is no human endeavor, whether

[ 3 0 8 ]



pleasurable or not, that does not require mental or physical exertion or both. In other words, if we want toaccomplish we must expend an effort,and such constitutes work. The manwho paddles a canoe against a strongriver-current for hours or who toils upa mountain slope may classify his exertions as a vacation pleasure. Yet,fundamentally, they are just as muchwork from the etymological point ofview as though he were being paid fordoing them. Would the true mountain-climbing enthusiast lose his love for thesport if it were suddenly entitled“work” by the alchemy of his being?Hardly. He would revel in the factthat he had the opportunity of pm-su

ing an interest and deriving an incomefrom it at the same time. From this,it is clearly apparent that the aversionto work exists only if the work is suchthat it is not enjoyable and is of a kindthat would only be sought as a livelihood. The person who works at something he enjoys never works like arobot with his whole thought and consciousness centered upon the occasionalhour or day of freedom. To thousandsof persons, perhaps millions, the firstfive or six days of the week are a nightmare, a sort of ordeal eventually leading to liberation and real living on Saturday night and Sunday. Over theweek end, they crowd into a few hoursmore expenditure of energy than in the performance of their weekly duties.But it constitutes doing what they like.

J o g in C r e a t i n g

On the other hand, did you ever finda person who loved mechanics, for example, and who had a job in a shopsurrounded by tools, instruments, and

machines for which he had an affectionand which he could use in the following of his trade, who pined each hourfor Sunday? Sunday, undoubtedly,would find him pursuing some hobbyapproaching very closely the nature ofhis trade. Certainly no successful commercial photographer loathes his lenses,filters, tripods, plates, and the para

phernalia and technique he must use.He may become tired on some assignments and others may not interest himquite so much, but his work on thewhole is most gratifying.

Work becomes a burden only whenit does not correspond to our interests,or when the purposes of its details arenot understandable to us. There aremultitudes today working in factories,at benches or on assembly lines, whohave not the slightest conception of thecontrivance upon which they are working. They neither know what it is norhow it is to be used. Each day for themconsists of hours of soldering perhaps,or the tightening of something that hasa name but no meaning to the em

ployees. They despise work, becauseafter all it only means to them a harnessing of their bodies to a task fromwhich their minds are divorced. Theirminds are idle, they long, desire, im

agine, and the body is forbidden toserve the mind.If many of these employees could be

educated in the importance of their pa rt in mass production, to feel thatthey are not merely cogs in a machine,

but that they are really doing something essentially important as a unit,as individuals, many of them wouldassume a sense of responsibility. Further, if they were permitted and encouraged to experiment at certain timeson improving the things that they areworking upon by being offered a reward, then their work would becomemore purposeful. Aside from providinga livelihood it would constitute a challenge to their mental selves, a chanceto relate their mental activities to their

physical ones while on the job.Our main interests in life may be of

a kind that afford little chance to findemployment in them, but most of ushave secondary interests, things we liketo do nearly as well, and perhaps thirdor fourth interests, one of which maymake employment possible. If life isto become something more than a drudgery, we must train ourselves to fit intoan occupation that corresponds to theseinterests that we have, whether they pay big money or not. After all, it isfar better, reasonably, to have continualsatisfaction and mild enjoyment in your

job than daily to do something youdetest only because it pays you that

big money which makes the occasionaland more extensive pleasures possible.

Enjoyable work is creative work, and(Continued on Page 313)

(&\ytruiq

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• m

□r d has been received inthe Impera tor’s office thatcertain gifts, including aTibetan temple bell, are

being shipped from Tibetto San Jose. Last yearthe Imperator’s party, asofficial representatives ofthe Order, visited the ter-

Maharajah of Sikkim nearAttached to the

ritory of thethe Tibetan frontier.Court of the Maharajah was a youngman, the personal friend of our Impe-rator. It is he who is responsible forthe gifts which are now on their wayto Rosicrucian Park from Lhasa, Tibet.Because of the distance which theymust come and the many transportation obstacles they must surmount,their arrival in San Jose will be delayed. A more detailed account will begiven in a later issue.

V A VThose who have followed the Im

perator’s Digest accounts of his trip tothe Far East will recall his statementsthat the Nationalist Regime did nothave the wholehearted support withinChina which the Western world had been led to believe, and that the routof Nationalist forces would not bringeither terror or unmitigated sufferingto the Chinese. Although something inthe nature of a blockade has kept mailfrom China out of the United States, arecent letter to the Imperator seems,successfully, to have by-passed restrictions. It is interesting in that it substantiates the Imperator’s earlier statements. Its tone is calm, matter-of-fact,

T he hopeful. It is valuable as firsthand Pncimirisiti comment. It is dated Shanghai, June 7, p.. 1949: “Well , now all is over but the

, shouting as far as the Shanghai situa-September tion is concerned, and even the shout-1949 ing is dying down. On May 24 about

2:00 p.m. thousands of country folkwere streaming past my house, soldiersof the old regime—people on the streetsas thick as sardines, all coming fromZikaney and Gunghua airfield areas.

“About 6:00 all was quiet; then machine gun and rifle fire outside myhome for twenty minutes; after that,quiet. Fighting continued toward theBund for another two days and then itwas all over.

“For fourteen days previous to the24th, all day long and throughout thenight, there was bombing and shootingsome two miles from where I live.However, we never worried ourselvesabout it and I went to the office dailyas usual. The new army is well behaved—in fact, better so than the oldone.”—V. R.

V A V

The following are selected excerptsfrom the various Lodge and ChapterBulletins which come from all parts ofthe present jurisdiction:

To the mystical student, progressdoes not consist in a mere succession ofevents but in the refinement of theelements entering into given circumstances which result in a greater coordination of the whole. Thus, progressresembles growth as we know it in the plan t and animal kingdoms, and theachievement of a plus element withqualities not originally apparent at theonset but inherent nevertheless in thesetup.

Progress may be measured in various ways, by changes in our visiblesurroundings, by changes in our mental outlook, or in both. As A M O R Cmembers we come to understand that by changing our mental atti tudes weaffect our outer circumstances also, andto the degree we want the outer worldto conform more closely to our desires

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we must make improved changes inour thinking.—New York Rosae Crucis ,

New York. * * *

Some members object to ritual, butthe music, soft lights, incense, and salutation are not accidental. Neither arethey useless symbols. They have beencarefully planned to awaken the heart-mind by an appeal to our emotions. Ifwe resent this emotional approach, ifwe are supercilious about its appeal,we delay our own development. Weneed not give up our knowledge, butwe must cease to make our brains ourreal God. Once we understand th at allknowledge is open to us through theheart-mind, we shall not hold fast tothe tiny amount our brains have mastered in one lifetime.

The entrance to the heart-mind isthrough the senses. Music is perhapsthe easiest approach. Incense helps, asdoes the beauty of the Master’s robeor the gold of the Rosy Cross. Theemotions can be aroused through theappeal to the ear, the eye, and the nose.We should not permit blind vanity ofintellectual knowledge to delay thisgreat discovery.— The Rocky Mountain

Rosicrucian, Denver, Colorado* * *

Zofie Kossack, in her novel, Blessed are the Meek, tells the piteous story ofJohn a Capello who joined the little

band of followers of St. Francis ofAssisi because he had heard that thegreat mystic performed miracles, andfrom childhood John had been fascinated by the miraculous; instead ofworks of wonder he found weariness,hard work aplenty, and a dog’s life.He was convinced tha t he had been misled, so he wandered away with a glib-tongued, sanctimonious rogue, along a

path which looked like a short cut tospectacular glory, but which led throughmuch evil into degrading slavery. Onlythe realization that the miracle of Francis lay in a life sincerely and humblydedicated to Cosmic direction brought

peace, freedom, and satisfying service.All Masters have been hemmed

around with miracle seekers, devoteesof the Higher Laziness, who have soon become weary of a life of service andstudy and thought and have wanderedoff in search of some new thing. Many

join the Rosicrucian Order and earlysuffer themselves to be enticed awayinto what appear to be more flowery paths. Many spend their lives seeking

an easy and entertaining way to power,fame or wealth, if not to Cosmic Illumination.

There is no such path, no smooth-running escalator to the heights. Although the Rosicrucian Order can showus great reserves of hidden power andwisdom, still sincerity and continuouseffort are needed to find and tap them. —Vancouver Lodge Bulletin, Vancouver, B.C.

* * *

Unquestionably, each one of us hasa mission in life, a channel throughwhich we must express the naturalgifts of the Cosmic.

Until we know what that mission is,we can be sure that other minor pur poses must be fulfilled: We must livehealthy, happy, and proper lives; wemust spread some of that health, hap piness, and peace to others; we mustcreate, evolve, and manifest the Kingdom of Heaven on earth, and we mustacquaint ourselves with God and Hislaws and be prepared for our life’s mission whatever it may be.— Bulletin ofThebes Lodge, Detroit, Michigan

* * *Rosicrucians are rational, normal

people. In Baltimore, for instance, werange in age from 12 (our TempleColombe) to late 70’s. We are of almostevery faith. We follow many occupations: we are doctors, dentists, nurses,teachers, homemakers, educators, precision mechanics and inspectors, electronic experts, machinists, plumbers,salesmen, telephone supervisors, organists, clothing manufacturers, telegraphand teletype operators, students, inter

preters, clerks, instrument makers, secretaries, bakers, artists, poets, beauticians.

We have a few unusual traits, asmeasured in some quarters. We have been told th at we are an exceptionallyfriendly lot; we do not allow ourselvesto be stiff and formal; we learn thatwe are all brothers and sisters, and wetry sincerely to practice this brotherhood. Most of us enjoy it!—JohnO’Donnell Lodge, Baltimore, Md.

* * *

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]





Michigan, is holding such a rally on thedates of October 21, 22, and 23. Thiswill be a splendid opportunity for Rosicrucians in the Midwest to come to

gether for a three-day session of pleasure and profit. Those planning to attend should make their desires knownto the Secretary of Thebes Lodge immediately.

V A V

During the recent Convention, a tinyvisitor to the Oriental Museum walkedup to the Museum Hostess, Soror IreneReid-Selth, and said: “Are you the

mummy here?”“Only of a sort,” answered ourcharming hostess with the ever-readyanswer. “The real one is upstairs. SeeMr. McCullough, the Curator.”

V A V

WORK—A LOST ART?(Continued from Page 309)

that does not necessarily mean being adesigner, an architect, an artist, or a

promoter. It means doing somethingwhich requires skill and which would

fall short of its high purpose if suchskill were not exercised. If we thinkabout it we can realize that an insurance salesman exercises creative ability,if he is at all successful. His job is toobtain policies for his company. Hecan be creative, however, in devisingways and means of persuasive argument and of eliminating unsound objections to his proposals. He can conceivemethods whereby the features of hiscompany can be presented uniquely,differently from the way his competitors present theirs. In other words, hecan devise a technique for his vocation.

Everyone likes to see something welldone through his or her own efforts,whether it is the baking of a cake orthe painting of a fence. If a man were

blindfolded and had to go through themotions of actually painting a fencewithout realizing what he was doing,the work would become laborious andobnoxious. The monotony would begrueling. On the other hand, if hewere shown the fence first and toldthat it was to be painted so as to beautify the surrounding grounds, and that that could only be accomplished byhaving the texture of the paint, whenapplied, smooth-appearing and that thisrequired the exercise of individual skill,it is safe to say that it would challengethe ability of this worker to do his best.As he would apply each stroke, hewould see in it its relation to the wholetask. He would actually see himself asa creator and realize his accomplishment as he proceeded, and he wouldderive consequent satisfaction fromeach hour of his work.

V a r i e t y i n S k i l l s

We find, therefore, two kinds of persons in the world who abhor work:First, those whose work is far afieldfrom their interests and to whom itseems a barrier to the exercise of their

personal talents and abilities. Second,those who have never been given achance to discover their talents or creative attributes, hence all effort of anykind other than that needed to sustainthemselves is considered futile, without purpose, and to whom the height of lifeis loafing, even though that may resultin ennui. This growing hatred of workcan be largely overcome by obliging college students, for example, to seek—without particular thought as to theamount of compensation to be derived

—work during their vacation periodswhich simulates to some degree the profession for which they are being trained.Many do this but many more could discover certain elements of their contem plated profession to be to them so objectionable that they would never findultimate happiness in such an occupation and that in time they wouldabandon it for another.

Furthermore, if every boy who couldnot afford to go further than highschool, or even the eighth grade, weregiven the opportunity to be analyzedfor his vocation (that is, as to whattendencies he displayed, what inclinations he had) and given a chance towork in a government-sponsored shopor office at something that correspondedto those inclinations, for a month ortwo, his creative abilities would beawakened and he would immediatelyorient himself, find his true place inlife. He would not need to guess thathe would like this or like that, and gethimself ensconced in a trade or job

[ 313 ]





spoke some sort of medley, half Frenchand half Italian, and made many quotations which may have been in Arabic, but which he did not trouble himself totranslate. I could not remember anymore (of his conversation) than thatthe hero had spoken of heaven, of thestars, of the Great Secret, of Memphis,of the high priest, of transcendentalchemistry, of giants and monstrous

beasts, of a city ten times as large asParis, in the middle of Africa, wherehe had correspondents.”

Mark Haven, on the other hand, witha larger view, wrote: “Just as, at times,unexpected heavenly bodies or fugitivecomets of which only a few scientistswere waiting for the recurrence, suddenly loom up in a dull, apparentlyimmutable sky, so at certain timesstrange beings who, like magnets attract the attention of the whole world,strike their way through mankind.

“They are neither heroes nor conquerors, founders of races or discoverersof a new world. They appear, shineand disappear; and after they are gonethe world seems unchanged. But during their dazzling manifestation, alleyes are invincibly drawn to them.

“The scientists have been disturbed

by their statements; men of action have been amazed to meet such individualswho easily swayed them; the multitudeof simple folks followed them, for theyfelt that they radiated such an intensevitality, such an unheard of kindness,a hidden power ready to help theirweakness and to alleviate their sufferings. . . .

“Thus was Cagliostro. In the midstof disillusioned priests, of wealthy and bored noblemen, of doubting scientists,of destitute and unhappy people, heroused hope and life through thestrength of his words and the power ofhis actions.”

Cagliostro’s description of himselfmay indicate the reason for the varietyof judgment regarding him. “I do not belong to any era, to any place. Beyond time and space my spiritual beinglives its everlasting life, and if I losemyself in my thoughts, going backthrough aeons and aeons, if I projectmy mind towards a mode of life remotefrom that which you perceive, then I

become he whom I desire. Participating consciously of the Absolute Being,

I shape my action according to my surroundings. My name is that of myoffice, and I choose it, as well as myoffice, because I am free. My countryis that where I temporarily settle down.I am that I am!“I have been granted the favour to

be admitted, like unto Moses, before theAlmighty. At that time I received, witha new name, a unique mission. Freeand master of life, I have thought butto use this freedom for the work of God.. . . There are beings who have no moreguardian angels. I am one of those.”

S t r a n g e A c t i v i t i e s

It was at Cardinal de Rohan’s insistence that Cagliostro rented the mansion

at the corner of Rue Saint-Cloud andBoulevard Beaumarchais. He wantedthe Count near him. Three or fourtimes a week, the Cardinal had supperwith Cagliostro. Afterwards, they lockedthemselves into the laboratory andworked far into the night. They weresearching for the Philosopher’s Stone.

Once or twice a month, with the helpof his wife, Cagliostro gave evening parties to which both Court and Towns people sought invitations. When factsare not known, they are often invented.

A case in point is the story of thefamous dinner party of March 1785 inwhich it is said places were laid forthirteen: six places for living personalities, among them a prince of the blood,a place for the Master and six for theillustrious ghosts of Choiseul, Voltaire,d’Alembert, Diderot, the Abbot of Voi-senon, and Montesquieu! Did such a party take place? Certainly not. Thestory is just an example of the ridiculous calumnies circulated about Cagliostro by ignorant newsmongers.

What, then, were Cagliostro’s activities? One of them was the creation ofa new Masonic obedience, the Egyptianor Coptic Rite, which long before theDroit Humain admitted both men andwomen. Its Grand Master was theDuke de Montmorency and its GrandChancellor, the banker, Saint-James.Its ritual, spiritual and inspiring, wasof elevated tone as is evidenced by thefollowing excerpt: “0 God, have pity —according to the greatness of Thymercy and forget his iniquity according to the multiplicity of Thy blessings.

Cleanse him more and more of his sins,

VtnXLTj

[ 31 5]



and purify him of his trespasses, for headmits his iniquity, and his crime isalways against himself. He has sinned

before Thee alone, he has made mistakes in Thy sight, in order that Thou

be justified in Thy words and victorious when Thou deemest it advisable.”

Both men and women were accepted by the Egyptian Rite although each metas separate Lodges. Countess Cagliostrowas Grand Mistress of the feminine

Lodge. Th e inaugural session was held in the beautiful mansion of Rue Berte-du-Faubourg Saint-Honore (on the

present site of Avenue Matignon).There were thirty-six postulants. Theytook off their outdoor array and donnedwhite robes, girded with colored rib bons. Veils covered their faces. TheGrand Mistress sat in state in an arm

chair of scarlet satin, and two maskedforms attended her. The neophytes bared the left thigh and righ t arm andformed a chain limb to limb bound together by two ribbons. They then submitted to various other tests.

The scandal of the Queen’s necklace brought an end to the Egyptian Riteand marked the beginning of Caglio-stro’s downfall although personally hehad nothing whatever to do with it. Ofthat everyone has heard and wrongly,mainly, says Maurice Magre, through“an amazing memorial of hatred andcalumny, on which an ignorant posterity has for a century and a half

based its judgm ent.”2Were it not for its tragic conse

quences, the incident of the necklacewould have been of ridiculously littlemoment except to those immediatelyconcerned. Unfortunately, Count Ca-2Magre, Maurice, Magicians. Seers and M ys

tics, Dutton, N. Y.

gliostro was presumed to have had a part in it because he was known to be both an alchemist and a magician, andwas a great friend of one of the princi

pals involved, Cardinal de Rohan. Hewas imprisoned, brought to trial, andwholly acquitted after nine months oflegal bickering. He suffered humiliationand defamation of character. His altruistic endeavors were made to appearridiculous and selfish. His mission wasdoomed to failure and his name madesynonymous with all that was tawdry,fraudulen t and sinister. And historyhas so recorded it. Nevertheless, at hisrelease, eight or ten thousand peoplethronged round his house and acclaimedhim with shouts of joy and the rollingof drums. “They forced their way in,”he wrote. “The courtyard, the stair

cases, the rooms were full of people.. . . I cannot describe the many sentiments that dominate my heart; myknees give way beneath me, I fall ina swoon.”

Such acclaim alarmed the Government, and the following day the Countand Countess were asked to leave bothParis and the country immediately.The record of what followed can be saidonly to match in degradation and suffering the happiness and good fortunewhich both had hitherto enjoyed.

An article such as this cannot hopeto set forth the whole of such a brilliant and yet enigmatic life. It can,however, ask the reader who passes

judgment to remember the followingfrom the Koran: “Whenever a Messenger has brought you a revelationthat did not humour your passions, youhave been puffed up with pride; someof them you have called liars and theother ones you have murdered.”


GREAT LAKES RALLYThe Thebes Lodge of Detroit will hold its annual Great Lakes Rally on October 21,

22, and 23, at the Federation of Women’s Clubs Building, 616 Hancock Street, W.Inspirational addresses and personal interviews by our Grand Master will be high

lights of the program. Color and sound demonstrations, experiments and instructivelectures, are also planned. First, Fourth, and Nin th Temple Degree initiations will beconferred upon those who are eligible. An additional attract ion will be a specially-conducted tour of the Ford Motor Company and of the Edison Institute Museum.

All active members of AMORC are invited to attend. For hotel reservations write tothe secretary: Mrs. Clarissa Dicks, 13955 Longacre Street, Detroit 27.

[ 31 6]



THE SACRED GANGESOn the occasion of a holy day. thousands of Hindus participate in spiritual ablutions in the

Ganges. Many Hindus, like those of other religious faiths, believe tha t sacred wate r purgesone of moral taint. To man y other Hindus, it is but a symbolic rite of lustration depicting purification of the mind.

(Photo by AMORC Camera Expedition)



You a r e s e a t e d in the Temple. Ecstasy wells up from within you as youlisten to the melodious SECRETO ETERNO—and to which the colombe

rhythmically and gracefully makes her ritualistic entrance. There is a fountain ofdelight in your heart while you meditate to the soft strains of Victor Herbert’sAH, SW EE T MY STE RY OF LIFE. “If only I could take this divine rapturewith me . . . if I could just have it in my home,” you yearningly remark toyourself.

7Slow you can have this entrancing Temple music in your home. A specialorgan'recording, under Rosicrucian direction, has captured the mystic qualitiesof this music as heard in the Supreme Temple. The record is double'sided, teninches in diameter, with the mechanical perfection of the latest electrical tran-scriptions. Long demanded, now available. Priced at only $1.50, postpaid.

Rosicrucian Supply Bureau - Rosicrucian Park - San Jose, Calif

,7 ftecUfatfc<M ‘Tftuaic



Member of• F U D O S I "

(Federation Uni-verselle des

Ordres etSocietes

Ini t ia t iques)

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

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

fraternal body of men and women devoted to the invest igat ion, s tudy, and p ra c ti ca l app li cati on of n a tu ra l and sp ir it u a l la ws. T he purp ose of th e organization is to enable all to live in harmony with the creative, constructiveCosmic forces for the attainm ent of health, happiness, and peace. The Orderis in ternat ional ly known as “AMORC” (an abbreviat ion) , and the AMORCin America and all other lands constitutes the only form of Rosicrucianact ivi t ies uni ted in one body for a representat ion in the internat ional federation. The AMORC does not sell i ts teaching s. It gives them freely toaff il ia ted mem bers togeth er wi th many othe r benef i ts . For complete informat ion about the benef i ts and advantages of Rosicrucian associat ion wri tea le t ter to the address below, and ask for the f ree book The Mastery of Life. Address Scribe S. P. C., in care of

AMORC TJSMPLE Rosicrucian Park, San Jose, California, U.S.A.

(Cable Address: “AMORCO”)

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

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

The fol lowing are the pr incipal char tered Rosicrucian Lodges and Chapters in the Uni ted States , i t sterr i tor ies and possess ions . The names and addre sses of other American Branches wil l be given uponwri t ten request .

CALIFORNIA Long Beach:*Abdiel Lodg e, 2455 A tlant ic Ave. Lo ren G.Rubeck, M aster: Loren a Ch ristopher, Sec. Sessions every Fri. , 8 p.m.Los Angeles:*Hermes Lodge, 148 N. Gramercy Place, Tel.GL adston e 1230. Ro bert B. T. Brow n, Ma ster:M yrle New man, Sec. L ibr ar y open 2-5 p.m .; 7-10

p.m. Rev ie w cla ss es Mon. th ro u gh F ri . Ses si on severy Sun., 3 p.m.Oakland :*Oakland Lodge. Office and Library—610 16th St.,Tel. HIg ate 4-5996. G. W. Mapes, M aste r: Virginia O'Connell, Sec. Lib rary open Mon., Wed.,Fri. afternoons: Mon., Tues., Thurs.. Fri. evenings. Sessions 1st and 3rd Wed., 8 p.m. at SciotsHall, 5117 E. 14th St.Pasadena :Akhnaton Chapter. Altadena Masonic Temple.Aubrey G. Wooderman. Master. 1523 Encino Ave.,Monrovia. Tel. DO. 7-2311: Eloise Anderson, Sec.Sessions 2nd and 4th Tues., 8 p.m.Sacramento:Clem ent B. LeB rtin Chap ter, 2130 "L" St. Josede la Rosa. Ma ster; F. G. Ch ristian. Sec. Sessions 2nd and 4th Wed., 8 p.m.San Diego:San Diego Chapter, House of Hospitality, BalboaPark . Charles M. Lindsey . M aster, 4246 Jew ell;Florence C hristensen, Sec. Sessions 1st. 2nd, and4th Thurs., 8 p.m.San Francisco:*Francis Bacon Lodge. 1957 Chestnut St. , Tel.TU-5-6340. J. O. Kinz ie, M aste r; Lois F. Hath -

cock. Sec. Sessions for all m em bers every Mon.,8 p.m.; for review classes phone secretary.COLORADO

Denver:Den ver Chapte r. 1009 17th St. H ays L. Livin gston, M aste r; Ann C ovals. Sec., 2928 York St.Sessions every Fri., 8 p.m.

DISTRICT OF COLUMBIA Washing ton :Thomas Jefferson Chapter, 1322 Vermont Ave.Mrs. Minnie P. Stough, Master, 1437 RhodeIsland Ave.. N.W .; Georgene R . Todd, Sec.Sessions every Fri. , 8 p.m.

FLORIDAMiami:Miami C hapte r, B iscayne T em ple, 120 N. W. 15thAve. Mrs. E. H. Smith, Ma ster; Floren ce McCu llou gh, S ec., 2015 S. W. 23rd Ave. Ses sionsevery Sun., 8 p.m.

ILLINOISChicago:*

N efe rt it i Lod ge , 2539 N. K ed zi e Av e., Tel . E verglad e 4-8627. M yrtle Lovell, Ma ster: Mrs. L. E.Mantor, Sec. L ibra ry open daily, 1-5 p.m. and7:30-10 p.m .; Sun., 2-5:30 p.m. only. Sess ionsevery Tues. and Thurs., 8 p.m.

(Directory Cont inued

INDIANASontl i Bend:So uth B end C ha pte r, 207V& S. Main St. Mrs.Louisa W. Weaver, Master: Amelia Nyers, Sec.,1031 W. Du bail Ave. Sessio ns every S un., 7 p.m.Indianapolis:Indianapolis Chapter, 311 Ober Bldg., 38 N. Pennsylvan ia St. Be rt Kin gan, Ma ster: Ida E. Dora.Sec., 236 Cecil Ave. Se ssion s every S un., 8:15 p.m.

MARYLAND Baltimore:*John O'Donnell Lodge, 100 W. Saratoga St.E. Wa rren Spencer, Ma ster: Bea trice B. Dickey,Sec., 102 Alle gha ny Ave. Sessio ns 1st and 3rdWed., 8:15 p.m.MASSACHUSETTS Boston :*Joha nne s Kelpius Lodge. 284 M arlboro St. FelixGregory, M aster: Carl G. Sandin, Sec. Sessionsevery Sun. and Wed., 7:30 p.m.

MICHIGAN Detroit :*Th ebe s Lodge, 616 W. Hanc ock Ave. Ma thew G.Tyler, Master, 7561 Abington; Clarissa Dicks,Sec. Sess ions every Tue s., 8:15 p.m.L a n s i n g :Leon ardo da Vinci Chapter. 603 S. Wa shington.Clair C. Willsey, Master; Bertha Harmon, Sec.Sessions 2nd and 4th Mon., 8 p.m.

MINNESOTA Minneapolis:Essene Chapter. Traficante Accordion SchoolAnd., 41 S. 8th St. Mrs. Joa n Nixon, M aster;De lia Coose, Sec., 2016 Em ers on Ave. S. Sessions 2nd and 4th Sun., 3 p.m.MISSOURI St. Louis:*Thu tmo se Lodge, George Wash ington H otel. 600 N. K in gshig hw ay Blvd. M. K ass ell . M ast er;Earl Tidrow, Jr. . Sec., 7918 Kingsbury Blvd.,Clay ton, Mo. Session s every Tue s., 8 p.m.

NEW JERSEY Newark:H. Spencer Lew is Cha pter. 443-5 Broad St. JohnD. McCarthy. Master: Johanna Buhbe, Sec., 30Mo ntgomery St. , Bloomfield, N. J. Sessions everyTues., 8:30 p.m.

NEW YORK Buffalo:Rama Chapter, 225 Delaware Ave., Room 9.Dr. C. G. Stelnha user, M aster; C arolyn A. Wood,Sec., 23 T errac e. Sessions every W ed., 7:30 p.m.New York City:*

New Yor k C it y Lod ge , 250 W. 57 th St . W il li amStillwaggon, Jr . , M aster; Ed ith M. da Rocha. Sec.Sessions Wed., 8:15 p.m. and Sun., 3:00 p.m.Library open week days and Sun., 1-8 p.m.Booker T. W ashing ton C hapter, 69 W. 125th St. .Room 63. David Wa ldron, Ma ster; Clarence M.Ca llende r, Sec. Sessio ns every Sun., 8 p.m.on Next Page)



Rochester:Roch ester Chap ter, Hotel Seneca. Dorothy M.Decker, M aster; William Rabjohn s. Sec. Sessions1st Wed., 3rd Sun., 8 p.m.

OHIOCincinnati :Cincinnati Chapter 204 Hazen Bldg., 9th andMain St. Gustav F. P. Tliumann, M aster; BerthaAb bott, Sec. Sessions every Wed. and F ri.,7:30 p.m.b a y t o o :Elb ert Hu bbard C hapter. 56 East 4th St. MaryC. High, Master; Mary Turner, Sec., 436 HoltSt. Sessions every Wed., 8 p.m.Toledo :Michael Faraday Chapter, Roi Davis Bldg., 3rdFI., 905 Jefferso n Ave. D oroth y Van Doren,Master; Hazel Schramm, Sec., 1514 Freeman St.Sessions every Thurs., 8:30 p.m.

OREGONPortland :*Po rtlan d Rose Lodge, 2712 S. E. Salmon. FloydK. Riley, Master; Walter G. Allen, Sec. Sessio nsevery Wed.. 8 p.m. and Sun., 7 p.m.

I* m s Y IVA NIA Philadelphia :•Benjamin Franklin Lodge, 1303 Girard Ave.Dr. S. Milton Zimmerman, Master; Fred A.Tho mas, Sec., 2706 W. Allegh eny Ave. Sessionsevery Sun., 7:30 p.m. Tem ple and libra ry openTues., Thurs., 7-10 p.m.Pittsburgh :*The First Pennsylvania Lodge. 615 W. DiamondSt.. No rth Side. David Stein, Master; L ydia F.Wilkes, Sec. Sessions Wed. and Sun ., 8 p.m.

TEXAS E l P a s o :El Amarna Ch apter. 519 N. Santa Fe. LawrenceFranco, Master. 4101 Alameda Ave.; Mrs. ObaldoGarcia, Sec. Sessions 1st and 3rd Sun., 2 p.m.Fort Worth:Fo rt W orth Chap ter, 512 W. 4th St. Marjorie P.Doty, M aster; Robert L. Proctor, Sec. Sessionsevery Fri. , 8 p.m.

H o u s t o n :

Ho uston Ch apter. 1320 Ru sk Ave. Ro bert E.M artin, M aster; Alyce M. La R ue, Sec., 3105Chen evert. Sessions every Fri., 7:30 p.m.

U TA H

Salt Lake City:Salt Lake City Chapter. 211 Hopper Bldg.. 23E. 1st South. Clarence R. Parr y, M aster: ClaraJ. P ark er, Sec.. 213 S. 7th East. Sessions evervThurs., 8:15 p.m.

WASHINGTONSeattle:*Michael Maier Lodge. Wi n t o n i a Hotel, 1431 Mi no r. Maurice V. Boldrin, Master. Tel. De. 5324; EthelJefferson. Sec.. Tel. Ra. 5059. Sessions every Fri..8 p.m. L ibr ary open Tues., Th urs., 1-4 p.m.;Mon., Wed., 7-9 p.m.; Sat., 1-3 p.m.

WISCONSIN Milwaukee:Karnak Chapter, Republican Hotel, 907 N. 3rd St.George W. Wood. Master. 3934 N. 2nd St.: BessieF. Sm ith. Sec. Sessio ns every Mon., 8:15 p.m.

Principal Canadian Branches and Foreign JurisdictionsThe addresses of o ther fo re ig n Grand Lodges, or the n a m e s and addresses o f the i r r ep resen ta t ives , w i l l be given up on re quest .

AUSTRALIASydney, N. S. W .:Svdnev Chapter, I.O.O.F. Bldg., 100 Clarence St.F. R. Goodman. Master, 2 “Girvan" 129 KurrabaRd., Neutral Bay: Victor Bell. Sec.. 60 DennisonSt., Bondi Junctio n. Sessions 1st, 3rd and 5thSaturday af ternoons.Melbourne, Victoria:Melbourne Chapter, 25 Russell St. KathleenDodds, Master; Fred Wliiteway, Sec., 37 BlackSt.. Middle Brighton S. 5.

BRAZILSao Paulo:Sao Pau lo Chap ter, Rua T aba tingu era 165. SylvioE. Polati, Master; George Craig Smith, Sec.,Caixa Po stal 4633. Sessions 2nd and 4th Sat..8:30 p. m .

CANADAMontreal, P. Q .:Mount Royal Chapter, The Lodge Room. VictoriaHall, W estmoun t. Mrs. A. En gelhard , Master:Jean Pierre Trlekey. Sec., 444 Sherbrook " E s t . " Sessions 1st and 3rd Thurs., 8 p.m.Toronto, Ontario:Toronto Chapter, Sons of Eneland Hall, 58 Richmond St. , East. Oron C. Dakin, Ma ster; EdithH earn , Sec., 300 Kee le St. Sessio ns every Mon.,8:15 p.m.Vancouver, B. C.:*Vancouver Lodge, 878 Ho rnby St. Mrs. DorothyBolsover, Master: Lettle C. Fleet. Sec., 1142Har wo od St.. Tel. MA-3208. Sess ions every Mon.throu gh Fri. Lodge open, 7:30 p.m.Victoria, B. C.:*Victo ria Lodge, 725 Cou rtney St. Miss E. M.

B urr ow s, Master; Dorothy G. Johnston, Sec.,821 Burdett Ave.Windsor, Ont.:W ind sor Chap ter, 808 Marion Ave. Mrs. StellaKuc y, M aster; George H . Brook, Sec., 2089

A rg y le Ct . S ess io ns ev e ry Wed., 8:15 p.m.Winnipeg, Man.:Charles Dana Dean ChaDter. I. O. O. F. Temple,293 K enne dy St. A. G. W irdna m , Ma ster; S.Eth ely n W allace, Sec., 851 Wes tm inster Ave.Sessions 1st and 3rd Thurs., 7:45 p.m.

DENMARK AND NORWAY Copenhagen:•The AMORC Grand Lodge of Denmark and Norway. A rthur Sundstrup. Grand M aster; Carl iAndersen, S.R.C., Gr. Sec., Manogade 13, Strand.

EGYPT Cairo:Am enhotep Gran d Lodge. Salim C. Saad, GrandMaster, 1 Kasr-El-Nil St.

• ( Ini t ia t ions are performed.)

ENGLANDThe AMORC Grand Lodge of Great Britain.

R u y m u n d A ndr ea . F. R. C.. Gr. M as te r, 34 B ay s- wa ter Ave., We stbury P ark , Bristol 6.L o n d o n :London Ch apter. Richard Lake, Master, 38 Cran-

br oo k R ise, Il fo rd , Essex .FRANCE

Mile. Jeanne Guesdon. Sec.. 56 Rue Gambetta,Villeneuve SaLnte Georges (Seine & Oise).

HOLLANDAmsterdam :*De Rozekruisers Orde. Groot-Loge der Nederlan-den. J. Coops. F.R.C., Gr. Master, Hunze straat141.

ITALY R o m e :Italian G rand Lodge of AMORC. Orlando Tim-

panaro P e r ro tt a . Sec., c /o Mrs . De Gor ga , ViaG. Baglivi, 5-D.l, Quartiere Italia.MEXICOMexico. I). F.:*Qu etzalcoatl Lod ge. Calle de Colombia 24. Sr.Ruperto Betancourt, Master: Sr. Benito deKoster, Sec., Eureka No. 15, Col. Industrial.

INDONESIASeinarang. -lava:*Mrs. M. C. Zeyd el. Gr. Ma ster-G ene ral, Djan gli 47.

NEW ZEALAND Auckland:Auckland Chapter. Victoria Arcade. Room 317.Mrs. E. M Wood. Ma ster. 2nd FI.. Giffords Bldg.,Vulcan Lane. C. 1; John O. And ersen, Sec. Sessions every Mon., 8 p.m.

PITKRTO RICO San Juan:San Juan Chapter. 1655 Progreso St., Stop 23,Santurce. J. L. Casanova, M aster: Jesus Rodrigue z, Sec. Sessions every Sat., 8 p.m.

SWEDEN Malmo :*Grand Lodge "Ro senk orset.” Albin Roimer, Gr.Master. Box 30, Skalderviken; Inez Akes son. Sec., Vastergatan 55, Malmo.

SWITZERLAND Lausanne :*AMORC Gran d Lo dee, 21 Ave. Dapp les. Dr. Ed.Be rtho let, F.R.C ., Gr. Master, 11 Ave. GeneralGuisan.

VENEZUELACaracas:Alden Ch apte r, VelAzquez a Miseria. 19. Sra.F. Briceno de Perez, Master: Sra. Carmen S.Salaza r. Sec.. Calle Cu arta 2, Bellav ista. Sessions1st and 3rd Fri., 6 p.m.

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

Direct inquiries regarding this division to the LatLn-American Division. Rosicrucian Park, San Jose,California, U.S.A.

JUNIOR ORDER OF TORCH BEARERSA children’s organization sponsored by the AMORC.

For complete information as to its aims and benefits, address Secretary General, Junior Order. Rosi-crucian Park, San Jose, California.



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Rosicrucian Digest, September 1949