The Rosicrucian Digest - September and October 1932.pdf

7/28/2019 The Rosicrucian Digest - September and October 1932.pdf

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

In the sacred month of Ramadan of the Mohammedan year there is occasion for prayers, rituals, andfeasting. Th e spirit of the occasion is genuinely entered into.—-Engraving by W . Gen tz.

— (Compliments of the Rosicrucian Digest)



S iz r J e /t s e s 5 — /o /c/iou f /i/e ,

t/ie 6 /// to JlCas/er // . ^

A rouse the 6th Sense mdJHasteryour D estiny '?*' | ®y

You have six senses. You usefive of them daily.

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The everyday world which surrounds you is made knownto you through these f ive senses. W itho ut these senses the

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W ithin you is the greate st of all your senses. It lies awaiting the pro pe rmom ent or com mand to help vou fulf il l your fonde st dream. W h y be par-

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ROJKRUflAN BROTHERHOODA M & R C

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(Those who are members do not need this book)





TheRosic ruc ian D i gest Sep t em b er 1932

HE other night mybr ie f pe r iod o f

r e c r e a t i o n a t amoving p ic tu rehouse was greatlydisturbed by a so-called “sport” picture of men hunting for quail.

As I looked atthe p ic tu re andwatched the menprepare to go ontheir great “hunt,”

I saw that each of them possessed a very

modern gun representing the ingenuityand cleverness of scores of individualswho have given years of time to the inventing and planning of an instrumentthat would be susceptible to the lightesttouch, extremely accurate in its aim.highly destructive to the object at whichit was pointed and certainly safe for theone doing the shooting. Th en I watchedthem selecting from among many, a fewdogs, those called “pointers,” who hadbeen trained and bred for a number ofgenerations so that every one of theirGod-given faculties of scenting and seeing what humans cannot scent or seemight be applied and limited exclusivelyto the search for innocent victims. I alsonoticed that specially bred horses, specially arranged harnesses and equipment, and specially made costumes forthe men were essential parts of theoutfit needed to enter into this great“spor t.” Th en I watched and saw howthese “brave” men rode out into thewilds of the country and stopped shortof their goal, dismounted from theirhorses and stood in waiting while they

released their dogs from the leashes andpermitted them to go scouting for the

little creatures that were resting in peaceand goodness in the tall grass. W he nthe dogs scented these little living thingsand stood still, pointing to the men thelocation of their hiding place, the menapproached and waited for the birds tofly and then with all of the bravado ofa strong man matching hi s strengthagainst a terrific lion or wild animal ofhis own size these men lifted their gunsand shot the birds on the wing and thensent their dogs to pick them up andcarry the bruised and bleeding body tothem so that they might hold the littlevictims up in the air by their legs andproudly display the results of theirsportsmanship.

Is such a thing as this an accomplishment for boastfulness on the part of anyman or woman? Th ink of it! It tookcarefully invented rifles, well trainedand carefully bred horses, four or fivemen with higher faculties than any otheranimals possess, suits of clothes, exploding powder and all kinds of equipment,in order that one man might be able to

match his wits against a peaceful littlecreature not much larger than a humanhand. From my way of thinking, as ahuman being, real sportsmanship wouldconsist in a human being matching hiswits, his power, his prowess with a creature of equal intelligence, equal strength,and equal prowess. W h en a great, big.strong man, or a healthy, normal womancalls to their aid all of the products ofmodern invention and science and thenmarches forth with this divine, plusman-made equipment, to overcome a





T h e Ros ic ruc ian D igest Sept em ber 1 9 3 2

I have talked with individuals in thislife whose daily affairs seem at greatodds and whose desire and wishes arefrustrated and who seem to reap in thedaily course of events, more sufferingand sorrow than any other individual.They cannot help but wonder at theirpredicament and they seek an answer, asolution, an explanation, and, of course,a relief. ‘‘W h y , oh why?” is what theyask. Ver y often in talking to them I cansee by the color of the aura and in looking into their eyes, the windows of thesoul. I can see the cruelty , the indifference, and the cunning destructivenessthat was once the dominating passion oftheir hearts and minds either early inthis incarnation or in a past one. But Icannot tell them what I see! They laugh,

or they smile with ridicule, and generallyblame their predicament and their suffering upon luck, chance, world politics,local enmities, friendly indifferences,business diplomacy and many otherthings.

It is not merely a matter of sowingwhat we reap but of creating for ourselves, attracting to ourselves, and evenforcing into our own life arbitrarily andof our own volition wilfully and withdetermination a course of events, aseries of situations and a gross result oftrue cause and effect that constitutes ourcross, our burden, and a part of our verynature and existence.

Jesus created for Himself by His fightagainst evil, the cross that He eventuallyhad to carry— but it was a cross ofhonor as well as crucifixion. All of thecrosses that mankind carries, however,are neither honorable nor desirable andmost of them wholly unnecessary.

W atch for the child who in youth displays this destructive tendency . At firstit destroys toys and tears pages frombooks and batters the faces of its dolls.

It tears mechanical things apart not forthe sake of investigation but for thepleasure of casting them aside. Later in

life it seeks to pinch the flesh of its livingpets. It likes to throw stones at the littlesparrows and see them fly in fright.W hen it can do so it will step upon orcrush other living things. As it growsolder and can think in terms of cruelty itwill find a pleasure in such sarcastic andunkind remarks as cut deeply into theheart of human beings and causes othersto sense a shock of emotional pain. Suchchildren represent the destructive forcesof life. If not properly trained, guarded,and guided they become the bullies ofthe school and later on the gangsters ofthe youthful underworld.

Teach your children sportsmanship ifyou will, but teach them that the realsport is one who would rather sufferhimself than see the least degree of suf

fering brought to the smallest livingthing. Prize-fighting is but the outgrowth of the destructive desire thatmanifests itself in the bosom of the unevolved primitive being. Sportsmanshipthat centers upon or expresses itselfthrough the destruction of animal lifeis but another form of primitive emotionalism having no place in moderncivilization. Let all Rosicrucians unitein waging a war against cruel sports.Do not let your children see such pictures without pointing out the horriblelesson. Tel l them that when it comes tocontests of human strength the greatesthero would be one who could match hiswits and intelligence against the witsand intelligence of some of these animalsthat man considers lower than himself.To unite in destroying an unprotectedcreature is just as much of a manifestation of the bull nature of a human beingas would be the taking of a candy awayfrom a crying baby and then boasting ofone’s superior prowess and power. Butalso teach your children the law of Karma that their lives may be free of the

suffering and the sins, the trials andtribulations that they create for themselves unknowingly.

ROSICRUCIAN BOOK IN LATVIAN LANGUAGEMore and more publications of the Rosicrucian Library are being printed in

numerous languages. W e are pleased to announce that the "My stic al Life of Jesus,"has just been published in Latvian. For those Brothers and Sisters who are Latvia nand would like to make a gift of it to a Latvian friend, we are pleased to say it canbe secured from the Rosicrucian Supply Bureau for the economical price of $1.00,postpaid. It is a paper bound edition.



Fusi on an d M er gi ng of t he East and t he W est

By F r a . D r . Ja m e s D. W a rd , F.R.C.,

(American Representative of the Mystery Schools of India)

V V V

N compliance withmy promise to theImperator for anarticle each year Iam writing thisyear's contributionon the above sub ject . This su bjectwas suggested tome by Dr. BhagatSingh Thind. At amoment’s thoughtI realized it to bea noble task but at

the same time felt a timidity in attempting it. Also I thought the subject a serious one at this time, and even afterpromising Dr. Thind, I wrote to the Imperator and asked him what he thoughtof it and he advised me to write thearticle.

Bible-history and the Occult Schoolsteach us that 1936 years ago, there wasa happy mingling, fusing and mergingof the Eas t and the W es t when theTh ree W ise Men rode on the rockingbacks of camels from the far East following that beautiful planet Mars,known as the Star of the East, its brightbeacon light leading them thousands ofmiles to the far W est to pay homage tothe coming Sire whom they believed tobe Zoroaster reincarnated as Jesus theChrist.

Th e W es t was more gracious andconsiderate then than now. Graciou s inhospitality and considerate in its knowledge of the Three W ise Men whomanifested intuition, divine inspirationand infinite wisdom in foretelling thecoming of a new world teacher. Th ewestern people, especially those sublimeparents of Jesus, knew and understoodhow the W ise M en discerned the childwas to set an example of a perfect life,which if followed would lead all nationsto a high plane where vibration, rhythm,peace, poise and universal brotherhooddwell. W he n the W ise M en bestowedtheir blessings upon the Christ child andan eternal benediction of divine loveupon the household, and had restedthemselves and camels, they departedfor the East; and after traveling a fewmonths they came again to that oasisand date grove where they had met forthe first time in life. Each man made asymbol in the sand, each took theTH R EE SY M BO LS to his own country, and today the using of those symbols by each nation is proving justHOW' they have used them. Those menparted after embracing each other, eachgoing to his own native land where theytold their High Priests and Rulers of thewonderful soul that had been born totheir western friends, and how they hadhopeful anticipations of a visit from the



Holy Nazerine as soon as he came intomanhood, and that, inasmuch as hewould be wise beyond his age, theywould not have long to wait.

Now my readers, can you imaginethat visit of the W ise M en to Jerusalem,and how they knew to go, and that theywere going for the purpose of bindingtogether the souls of the nations, thesouls of the East and the W est ? Thinkof the divine guidance of our EternalParent who is all in all and knows all,and those W ise Men who never had animpure thought in life, keeping theirminds concentrated on the welfare of allpeoples of all nations. Consider howthey could visualize and realize the coming of Jesus with a clearer vision thanany other man or men in the world. Nowonder these W ise Men , immortal soulsfrom the East, could and did producepeace and harmonv while minqlinq withthe W est.

I want you first to reflect on the taskof those Thre e W ise Men, ponder wellthe scene, then, ah then, contemplate mytask today in my present effort. I have athousand times harder task to get evena fully clear thought of a fusion andmerging of the East and the W est . T heW ise Men had from their three nativecountries followers who were nearly aspure and holy on earth as they who arein heaven. Th ey met with favor in theW es t because the people of Bethlehembeing righteous and Godly spirits knewthat the W ise Men had manifested anoccult philosophy which proved to themthat they had something that they themselves did not have, and they weredumbfounded and nonplussed at theirextreme wisdom and knowledge of God;but they welcomed them with outstretched arms, honest hearts and puresouls. Keep that picture in your mind

for a moment! Remember the divine spirituality they had to deal with, and thenthink of the personality I have to facetoday. If I call you neurosthenics youwill not like it; if I tell you that you areall pure immortal souls, ready to commune with the Saints in the cathedral of

T h e Ros ic ruc ian D i gest Sept em ber 1 9 3 2

souls you would know the statement tobe false and that I could not tell you theremedy necessary and requisite for aharmonious fusion and merging of theEast and the W est.

Many of you know the remedy, butwhat are you going to do about it?

Suppose I start in now, and if thisarticle does not get too lengthy, analyzethe remedy. I will be jus t and do my

best, but I will also be frank and true tomy own sense of justice, and true to myGod.

Such men as Hudson, one of theworld's greatest writers of his day, whocaused a misunderstanding between theteachers of the Ea st and the W est , hadnot the slightest conception of why thereshould be such a thing as secrecy in theold and ancient esoteric teachings ofoccult sciences, and even ventureddubious insinuations at the sacred philosophies of those Holy Ma sters. Hud

son stood so high in the esteem andestimation of the western world that hiswritings did as much harm, perhaps, as“Mother India,” and thus widened thegap between the Ea st and the W es t. IfHudson had recognized the positivetruth taught by the eastern teachers,that G od ’s infinite freed om meant liberty

fo r all, and that the eastern masters understood and taught that there was noton earth such a thing as a miracle butthat they understood the law whichenabled them to do the things they did,he would then have known that he or hisfriends could not pay $20,000 a year fora pew in church to sit in on Sundaysonly, and go out into the world duringthe remaining six days and make sufficient money by way of high finance orsharp practice, to ever build a bridgeacross the fathomless space between theEast and the W est . If all, or any, ofthe western writers would have penetrated far down that path trod by Jesusthey might have learned the Life— “InHis Steps W ha t Would Jesus Do?"W hat harsh words! I wish I did not

have to use them, but Jesus used them.The ancient teachers knew that theteachings of Jesus Christ are as old asthe human race, that is why they soloved him.

He who masters himself and the principles of Jesus will have brought himselfup to that high plane, that divine planeof thought where Jesus dwelt in conscious consciousness of the Christ within. But how many students will try? Ifyou will try I will show you the way; ifyou will not I will have to do as Jesus



did. make it so unpleasant for you thatyou will have to think.

First of all, such divine intelligence asdirects the life and conduct of theeastern teacher cannot be withheld from

those who are ready to receive it. Butlet me warn you, the infinite unmanifested cannot be recognized as a thing.You must have intuition, vision anddivine intelligence sufficient to recognizeit as Jesus did. He recognized it as aninfinite reality, omnipresent, eternal,boundless and immutable.

Remember, all change requires action,no action no change. In order to hastena fusion and merging of the East andthe W es t, you and I, not you or I, butyou and I, and all concerned, must have

a change of heart; and we must haveaction. Also remember that the infiniteeternal principle of God is indivisible;that which is infinite cannot be dividedor separated without losing its essentialinfinity. The re can be no such thing asdivided infinity. In this case absolute indivisibility must be predicated of trueunity and infinite being. Our eternaldivine, infinite intelligence is all in alland incapable of essential change. Itcannot be limited, bound, influenced oraffected. It is absolute, original, ultimateand elementary,— yet under its shiningsun, moon and stars dwell many nationsand peoples whose thoughts of hatredtoward their sister republic if crystalizedwould sink the continent. Other nationstax their colonies and islands to an impossibility to pay and yet they survive.

All nations have the one Eternal Parent but that parent has indulged herchildren until she has lost control. It isbeyond my earnest effort to bring abouta sense of justice, but I can do as Jesusdid, point the way so plainly that a foolneed not fall by the wayside. However,you will meet those with just a littlesuperficial knowledge who will undertake to divert you into the byways. Theyare persistent, and such personalitiesseem surprised when a true disciple of Jesus will not adopt their way of thinking, not realizing they cannot teachwhat they do not know. I, myself, havelistened to American and European students and teachers talking to easternteachers, telling them what a vast erudition of fundamental principles, knowledge and wisdom they have in store re

garding this great scheme of creation ofwhich they think God has made such afailure. Th ose eastern teachers wouldstand for an hour and listen— neverargue, reason nor deny, but seemingly

agree with the antagonistic challenger just to please and not provoke him orstop his ranting . Our Jesus died on thecross rather than resist; he had theblessed assurance that he had withinhim the solution of eternal life and thatlife did not end with the grave.

If we could get all peoples of all nations to recognize, know and understandthat the plane of personality is not aboveinfinite reality but so far below it thatthe distance is immeasurable, no one butselfish fools would dare think of it in

terms of personality. If they understoodthat explanation they would have alesson well learned in the divinity of Jesus which is the solution to this problem. The ancient occultist, the sages ofantiquity knew this same law and practiced it many thousands of years ago.They were farther advanced from ten tofourteen thousand year ago than we aretoday. The y had flying ships similar toblimps but three times longer carryingfifty to sixty people, with equipmentsimilar to radio and television. They didnot use gasoline but had a suction circlepump which gathered ether from the airto furnish motor power. The blue printsof these ships were preserved in fourdifferent countries but with the sinkingof the Atlantis the art of making andmanifesting the ships was lost. Just thisminute I received the impression thatyou will look upon this statement withan incredulous eye, but there will bereaders with illumined intuition who willknow and understand.

Consciousness is the essence of life.W e must therefore, become consciouslyconscious of the all importance of thisfusion and merging of the East andW es t or we must fall as Greece andRome fell and they were mightier thanwe. W e may see this nation fall beforethis article is forgotten or before thehouses we live in shall crumble. Th isnation will get a jolt that will makeworse history than the fall of Greece,and yet it could be avoided.

W e must all have a realization inactual consciousness of atonement withthe universal life. W ith in man is the



T h e Ros ic ruc ian D i gest September 1 9 3 2

soul of the soul of the whole. The wisesilence, the universal beauty to whichevery part or particle is equally relatedto the eternal soul. Th is is the deep powerin which we exist and whose beauty isaccessible to us. It is sufficient for us tobring about anything we desire— will wedo it! I believe there are those who havetheir spiritual unfoldment, thereby discovering themselves by reason of havingconcentrated upon this holy work of universal brotherhood and the voice of thehigher self speaking to the ego to loveone another. “U nited we stand, dividedwe fall. " If we believe we can do thisand we have the feeling of exaltedknowledge and wisdom wherein alldoubt disappears and a sense of understanding the deeper meaning of thingswe must do, and had the power, expression and manifestation of the self as ofthe soul of the gods it would suffice forthe purpose. Th ere are today many advanced souls in whom this consciousnesshas begun to manifest. Go d's infinitewisdom should impress the westernpeople with the importance of the dutythey owe to those of the East, to theirGod and to themselves. But, alas, somepeople are ruled by the hand of greed,selfishness and graft. T o such peoplethis message will not mean anything but

to the illumined and truly wise it willmean absolute allness of reality and express the true nature of the infiniteessence of being.

Jesus did more to unite the East andW est than five hundred million peopleare doing today. In his thirteenth yearin company with a Magi and a certainRavana from India he left Galilee for Jaganath to pay a visit to one of theTh ree W ise M en who had shown suchdeep interest in him at his birth and alsoto acquaint himself with the ancient

teachings of the Buddhist faith. He wasnearly a year going over the caravanroute and he remained a year in thatold monastery on the side of themountain near Jaganath where one ofthe W ise M en lived. Jesus was knownas young Joseph. W hile at the monastery they visited Benares and remainedlong enough for Jesus to take a coursein ethics, natural law and languagesunder the tutorship of Udraka who wasalso known at that time as perhaps thegreatest healer in the world. Jesus soon

understood and adopted their methodsand at the same time he paid well forhis tuition by teaching the children andyoung people. T o them he introducednew ideas and principles. He returnedto Jaganath and at sixteen years of agehe received the news of his father’s deathand of his mother’s sadness and how shenow grieved for him. An Essene messenger promised him to deliver a message upon his return to Jesus’ mother. Jesus wrote his mother as follows: “B eloved Mother; Be not grieved for all iswell. It will not be long befo re yourproblems and toils here on earth will besolved and you will be ready for thegreater problems of the soul. I am suremy brothers will care for you and supplyyour needs and I am always with you inmind and spirit."— “Yo ur son, Joseph."

He would never call himself Jesus. Alittle later he started on the longest journey of his life. He made a long stay inthe city of Persepolis where he visitedthe second of the W ise Men, this manalso being a M agi. He remained thereand studied with him and again taughtmany children. A t the close of eachlesson to the young, the High Priests,Kings, Rulers and Magis would ask

Jesus to teach them some of the higherprinciples which they observed came to

him through divine inspiration, and itwas then that he explained to them themeaning of truth, man, power, understanding, wisdom, salvation and faith.In turn he learned the secret of healingin all of its forms. Jesus and his guidesthen proceeded to Euphrates where hemet the greatest sages of Assy ria. Th eMagis from all countries came to hearhim speak and at the age of seventeenhe attracted greater attention as an interpreter of the spiritual law than evenaged teachers of Chaldea— where hishealing powers became so widely knownthat multitudes sought to be healed.

Jesus went to Lasa and met M eng-S teand then went to Ladak, there he waspresented with a camel and he rode witha caravan to Lahore to visit Ajainin, aPriest who had visited him in Benares.He was about twenty-four years oldwhen he started for Persia, homewardbound, and visited the third W ise M an.He then proceeded to the ruins ofBabylon where Danial and the Hebrewchildren had their tests. He then jour



neyed to Greece where he contacted theAthenian philosophers and studied under the personal direction of Apollowho opened unto Jesus the ancient records of Grecian lore.

Jesus gave his camel to a poor pedestrian and sailed for Alexandria andthence to Heliopolis where he thoughtof settling down to a home life for amonth’s rest after seventeen years oftravel and study, teaching and healing.By this time he had attained mastershipand was qualified to go forth and fulfillhis mission for which he was divinelyordained. It was at this time he provedhis sincerity, faith, justice, philosophy,heroism and love divine, making readyfor the coming of the Christ. He attunedhimself with the highest spiritual lawsof God. Th us it was that the East andW es t recognized Jesus as the son ofGod, divinely conceived, divinely bornand predestined to be the savior of theworld. At that time John and Jesus meton the banks of the Jordan for the firsttime since they were boys and whenthey met, John folded his arms acrosshis chest with the right hand over hisheart and his left hand on his right chest. Jesus replied, making the same sign.They communed for a moment, then

Jesus stepped into the water and wasbaptized by John.Thus ends the story that lasted thirty

years. Th irty years of fu sion and m erg-ing of the East and the W est in onebeautiful dream of universal brotherhood. Th en came the parting of theway. Ev er since that time sects, creeds,politics, Lord Carmines and money-madmaniacs practicing demonology anddemonstrating the devil and hell have

endeavored to demoralize the plan ofsalvation, destroy the faith of the peopleand send more human souls to hell thanthe blood of Christ ever pardoned. Iwell remember when I told Reverend T.D eW it Talmag e while on a Chautauquacircuit with him that I had learned theyear before in India, that between thefirst day of September, 1932, andChristmas Day, 1936, we would observeanother episode, how graciously he embraced me and said, “I hope and pray itmay be an entire evangelization of theworld.” I am just this moment hopingand praying that every living soul onearth will pray as they have neverprayed before, for that prayer of Rev.Talmage to come true, and if each of

you do, it will come true. W hen it doeswe will all see the same happy mingling,fusing and merging of the East and theW es t that the W ise Men and Jesusbrought about and enjoyed for thirtyyears, with peace, poise and universalbrotherhood.

That same God that was, and is, andevermore shall be, holds within Hishands the scales of justice and of right,and in the boundlessness of His lovemade all men equal. God’s meeting placefor the Ea st and the W es t is in man’s

heart and soul, and there a wee smallvoice speaks of the unity of God and theBrotherhood of Man.

I have in this article proclaimed theteachings and doctrines of both the Eastand the W est that should enlighten you,showing that there is but one eternal,everlasting Soul— God.

This life is a drama upon this world-stage. I have drawn aside the curtain.Act well your part!

ATTENTION ROSICRUCIANS!All communications pertaining to any matter which is in the jurisdiction of the WelfareDepartment should be addressed, NO T T O A NY IN DI VI DU A L who may be an assistant in the W elfa re Department or wrho may be in charge o f that Department, but shouldbe addressed to the Department itself, namely,

The Welfare Department,C/o Rosicrucian Order, AMORC,Rosicrucian Park,San Jose, California.

The re are numerous members and others of the stafF who must participate in the W elfare activities and by addressing communications to them it disturbs the efficiency of theWelfare Department.

Therefore, we ask you to address all Welfare Department communications as above andthen they will be given, by the assistants of the Department, to those best qualified toassist.

Please keep this point in mind.



The “Cathedral of the Soul" is a Cosmic meeting place for all minds ofthe most advanced and highly developed spiritual members and workers ofthe Rosicru cian Frat erni ty. It is a focal point of Cosmic radiations andthought waves from which radiate vibrations of health, peace, happiness,and inner awakening. Var ious periods of the day are set aside when manythousands of minds are attuned with the Cathedral of the Soul, and othersattuning with the Cathedral at this time will receive the benefit of the vibrations. Tho se who are not members of the organization may share in thisunusual benefit as well as those who are members. Th e book c alled “Liber777” describes the periods for various contacts with the Cathedral. Copieswill be sent to persons who are not members by addressing their request forthis book to librarian S. P. C., care of AMORC Temple, San Jose, California,enclosing three cents in postage stamps. (Please state whether member or not—this is important.)

I I H I I I H I M I I H I I M i n i H I M I I I I l l l l l l l l l 1 1 I I I 1 11 1 11 1 11 1 11 1 11 1 11 1

T h e Ros ic ruc ian Digest Sept em ber 1 9 3 2

H E m a t t e r p u blished in this depar tment in theA u g u s t i s s u eproved to be ofin tense in te res tand value to all ofo u r m e m b e r s .Containing, as itdid, the commentsof those who havehad difficulty inmaking contactswith the Cathedral

of the Soul and giving helpful hints asto how that difficulty might be overcome, the article was really a symposiumof experiences and helpful suggestions.W e trust that all those who have hadany difficulty of this kind will take theopportunity to read the article in theAugust issue.

W hat the Cathedra l Is

It may seem strange to our Americanmembers, but the fact of the matter isthat our members in foreign lands andeven readers of this magazine in foreignlands who are not members of the Rosicrucian Brotherhood seem to have abetter understanding of the Cathedral ofthe Soul. T o them the Cathed ral is aspiritual creation resulting from theconcentration of spiritual thoughtsand spiritual vibrations directed toone point from the thousands ofminds on earth. In all of the Orien talphilosophies and religions such a localization of thought and spiritual meditation and contemplation is not only possible and feasible but a great probability.Those Orientals who turn their mindsseveral times a day toward the greatMecca of their religion have no question



in their hearts or minds about the influence that is thus created at this earthlyshrine. The re are many other similarshrines held sacred by the Orientals whofrankly admit that whatever Divine

Power or spiritual efficacy may be foundin these shrines is due to the focalizationof this essence by the concentration ofthought of the many who hold it sacredand think of it periodically.

In the more modern religions we findthis thought included and not excludedeven though an interpretation of it ordescription of it is spiritually different. Jesus understood this power and saidthat wherever a number might begathered together in His name therewould He be. O f course, He did notrefer to His personal being in a materialsense actually occuping material spacein their midst but He referred to a spiritual emanation of H IM SE L F or of theChristhood within Him reaching downto any point or place where a number ofminds and souls were united in concentration, meditation in His name or in thename of that which He represented. Theearly Christian church and later thegreat Roman Church created sacredshrines and places that were acknowledged to be extremely holy and powerful in spiritual energy as a result of theprayer and thoughts directed to theseplaces by multitudes.

To one who travels a great deal inforeign lands and enters the holyshrines, temples, synagogues, mosques,tabernacles, cathedrals and churches ofthe various religions, there are alwayssome which are found to be almostvibrant in a physical sense with a spiritual energy that seems to make one'svery being tremble. In some cases thevibrations are so intense that everynerve center of the human being re

sponds. Th ese places are not surcharged with any super-natural or special spiritual power emanating from onhigh in a unique manner but chargedwith vibrations that have been centeredthere as a result of the sacred thoughtsand spiritual attitudes of the many inpast centuries who have paid homage tothe place and in its presence poured outthe very life of their souls.

There is no reason for such a sacredshrine to be located wholly or solely onthe earth plane. Such a focalized point

of concentrated thought and prayer may just as eas ily be above the earth planeas on it. Th e Cath edral of the Soul wasoriginated with this thought in mind. Itis an imaginary, ethereal Cathedral, first

created in thought and then sponsoredand maintained by thought and it todayis a living example of thought power.Contacting this Cathedral of the Soul inthought is equivalent to contacting asacred shrine on the earth plane. W he nentering the Cathedrals and mosquesand temples of the Holy Land it is notthe physical self entering such a placethat is significant but the mind and heartand soul coming within the range of thevibrations of the place that puts one intoattunement with it and makes for a spiritual blessing. If one could leave thephysical body behind and enter the HolySepulcher in Jerusalem or the HolyShrine in Bethlehem or any other sacredplace and there dwell purely in soul andspiritual thought one would have thesame response, and same attunement,and same benediction as though in thephysical body. In fact, the more one becomes unconscious of the physical selfwhen in the presence of such places, thegreater is the spiritual benefit.

In attuning with the Cathedral of theSoul, the spiritual body cannot be taken

into the holy aura of the ethereal edifice.It can be approached only with theheart, the mind, and the soul consciousness. For this reason, the response andthe effect is greater and the efficacy ofthe contact is made more evident.

All of those living in the WesternWorld who do not have the Orientalconcept of these sacred principles woulddo well to analyze them and give themdeep thought before passing them by ina light manner.

The free booklet called “Liber 111"

tells the story of the Cathedral and ifyou, as a reader of this magazine, havenever had this booklet it will be wellworth your while to send for it as explained in the box at the beginning ofthis Department and read it and followthe instructions in it, whether member ornot.

Special Contacts

The Imperator will make special contacts with the members during the next



four weeks as follows: On each Th ursday night at 8:30, Pacific StandardTime, which is equivalent to 12:30 A.M.(midnight), Eastern Daylight SavingTime, or 11:30 Eastern Standard Time,the Imperator will put himself in touchwith other members and help them tocontact him through the Cathedral ofthe Soul. Fo r the time being the specialcontacts according to the alphabeticallist will not be continued until after thesummer vacation and more of the members are at home. All of the regular con

tact periods of the Cathedral, as outlined in “Liber 777,” will be maintainedevery day of the summer as usual.

Make yourself well acquainted withthe Cathedral. Und erstand the deepprinciples underlying its very existenceand help others to understand these forthe Cathedral is becoming a very marvelous thing in the lives of many thousands of persons who testify to the unusual benefits in health and many wayswhich come from contacts with thisCathedral.

V V V V V

Pr i nci pl es an d Personal i t i es By B r o . G o r d o n A. G l e n n i e

H E R E a r e t wothings in life whichappear to be thes o l e s o u r c e o fman’s struggle forexistence — first,our own thoughts;s e c o n d l y , t h e

thoughts of otherpeople. Th e manner in which thesequalities are combined is the determining factor in

man's evolution. Basically, each of themis creative, yet the necessity for theircombination is one of our greatest problems, assuming, of course, that we desireto evolve and live in harmony andhappiness. The whole process of thiscombination is, therefore, one of interpretation. It is a function easily recognized by every man or woman, but whatis not easily recognized is the fact thatthis interpretation must be individuallyreasoned.

One of the most common faults ofmankind is his inherent weakness for

T h e being swayed by the personalities andRos ic ruc ian opinions of other people. It is a trait

. from which tew can claim exemption.L'tges* W e acquire it in the cradle; foster it inS e p t e m b e r youth; strengthen it in manhood; and in1 9 3 2 old age wonder what has been wrong

with our life. Countless men have goneto their graves wishing they had observed more of their own inclinationsinstead of being parasites upon thebrains of others. Personality worshiphas become a mental disease, and is certainly a labor saving device for thosewhose desires lack the element of inde

pendent reason.It is natural for us to seek that whichis new, creative, and wholesome. It ishuman nature. Ideas, new thoughts,and inventions, are stimuli to any normalmind. The y are just as much the seedsof the future as the present is the fruitsof the past. Bu t in recognizing thatwhich is new we must not confuse theprinciples of the creation with the personalities responsible for its manifestation. More time and energy has beenfocussed upon the interpretations ofother men than upon the actual studyand application of the principles involved.

Let us consider the question from thestandpoint of man's evolution, exclusiveof any one leader or master. It is definitely established that each of us is anintegral part of the W ho le, a unit untoourselves, and composed of a force vitalized with reasoning and creative faculties. W e need not be concerned at themoment with man's origin, or his finaldestiny. The fact remains that we exist



for some common purpose which, however mysterious it may be, is not the solepossession of any one man or man-madeorganization. Primarily then, a man’sright to existence is totally independentof what another man chooses to think.Furthermore, there are certain Divineprinciples operating within each individual which make him common to allmen. Th ese principles are essentiallycreative, and by virtue of man's relationto such principles he too is essentiallycreative. Every man has the right tocontribute to his evolution and, aboveall, is compelled to do so by his owninterpretation of the principles pertinentto his existence. Such principles are infallible, but in general man’s interpretation of them is not. The reasoning ofany other person is to us but a theoryor mechanical aid until we have proventhe principles in our own minds andpositively K N O W .

Th e result, therefore, is obvious. Ifwe desire a true understanding of anything we must utilize our own powersof initiative and originality. The knowledge which comes to us from other menand from the outer world must be interpreted only as it pertains to the principles involved. An y decision adoptedby other methods of reasoning carrieswith it the elements of delusion, fallibility and falsity.

Let us recall Emerson’s thought whenhe said “other men are lenses throughwhich we read our own minds.” W eshould regard other men as being a service to us and not a god. Th is does notimply the cultivation of selfishness oregotism. Neither Jesus, Buddha, Confucius nor any other great man everimplied their followers to worship them

for what they were. Th ey segregatedprinciples from personalities and endeavored to teach, among other things,the value of independent reasoning.This is hardly the practice today, whenwe find so many people diligently adhering to the tenets of purely man-madeorganizations. W e are all aware of themyriad theories advocated by would-beleaders and Salvationists, who have skillfully revamped erroneous interpretationsof Divine principles. For countless yearsnumerous religions, cults and societieshave singled out a few brilliant men foradoration. Th ey have set up a perso

nality for hero worship, woven incongruous tales of his accomplishments,dramatized certain of his actions, mystified the true tenets of his ideals, andglorified his person to the exclusion ofhis principles— and frequently to theexclusion of other great men. All thisleads to a stereotyped thinking andtends to obliterate originality.

Mankind has consequently thoughtitself into a ridiculous muddle. To da ywe witness the effect. W e cannot blameany one organization or any one religion. Undoubtedly they have all actedin good faith. Man has only himself toblame for allowing his mind and histhinking to become a pendulum thatsways to the diction of others. Manyorganizations with the power to accomplish much good have been wrecked forallowing this narrow minded policy tocreep in and undermine the purpose oftheir creation. W ou ld the RosicrucianOrder have continued to function formany cycles if it had been dominated bythe influence of any one personality?

It is not difficult to find examples ofthis weakness— even amongst membersof the Order. Th ere are many who feelthat by simply reading the lectures orconducting a few experiments the organization will automatically give themthe elixir of life, love, and happiness,without any effort on their part. No onein the world can do this but ourselves.The Order is a medium, a servant, or aguide, and the premises of its teachingscarry a latitude which is devoid of thelimitations of personality. Th e works ofall great men and the teachings of anyorganization should be regarded in thesame light. Consider their principles,find out what they mean to us, and, bythe use of our own thinking— create.The person who cringes to the words ofany man is neither a credit to his Maker,to humanity, nor to himself.

W e find a further example of thistrait in the persons who say they have‘lost faith in human nature'. From sucha statement it is only logical to assumethat human nature is a servant immuneto the influence of all mankind, yetsufficiently pliant to gratify the whimsand desires made upon it. If it fails tosatisfy someone then they lose faith init. It is these idiosyncrasies that reflectman’s weakness for idolatry. W he n



people talk of losing faith in human nature they admit having lost faith insomething they do not understand— andthis is impossible. W hen we know athing, and understand it, we cannot lose

faith in it. W h a t they have really doneis to idolize something which they shouldnot have idolized, and the idol has beena personality from whom something wasdesired or expected. If people are wontto place faith in human nature then thesooner they lose that faith the soonerwill they acquire an understanding ofhuman nature. So crates’ leading rule oflife, “Know thyself,” and Pope’s famousmaxim may well be used as an antidotefor the ills of personality worship.

Remember that man is not infallible inhis interpretation of God ’s laws. Consequently we have every right to acceptwith reserve the opinions we encounter.In every generation interpretationschange. It is a Jaw of evolution.Through all the maze of philosophies

and theisms, through all the mental turmoils to which mankind is subjected, wefind the real principles of creation steadfastly manifesting themselves to thosewho utilize their own thoughts without

pride or prejudice.Over 2,000 years ago Lucretius, theRoman poet, wrote the following inspiring lines in his “De Rerum Natura”:

“Tô single thing abides, but all things flow. Fragment to fragment clings—the things

thus growUntil we \now and nam e them. By degrees

They melt, and are no more the thiixgs we \now."

The thoughts of Lucretius may bewell applied to this discourse of personalities. Th e only key to knowledge and

understanding is by way of interpretation from within. Love all men andmark well their works. Judge their principles and test their teachings, but,above all, be not surprised at anythingthey say or do.

ROSICRUCIAN RADIO BROADCASTSW e a re pleased to again bring to our members and friends the voice of the Rosi-

crucian Ord er over the leading radio broadcasting stations of the country. Follow the"RO SIC R UC IAN D IG E ST " announcements carefully and every time we are to broadcast from one of the leading stations the date and schedule of hours will be listed.

The Rosicrucian programs are extremely unique consisting of excellent music andannouncements as well as a mystical period of concentration. Th ese programs will notonly be of interest to all Roiscrucian students but to their friends and acquaintances w’hoenjoy classical music and enjoy a program that is inspirational in nature. Invite yourfriends to listen in.

Our first program for the season will be over one of the largest Pacific Coaststations, KN X of Hollywood, California. Th e program will be every W ED N E SD A YNIG HT from 8:30 P.M. to 8:45 P.M., PAC IFIC CO AS T TIM E. SEP TE M BE R 7this the first date of this broadcast. Th e wave length of this station is 285.5 meters or1,050 kilocycles. Th is station will continue to broadcast all through the fall and wintermonths regularly at the above time.


ATTRACTIVE ROSICRUCIAN SANCTUM CARDSPlac e in your sanctum the attractive card containing the Rosicrucian Creed. It will

be a daily inspiration to read its simple but forceful declarations. It is a large card,K T x M ^ ”. well printed, and worthy of framing.

The Maat Card containing the ancient Egyptian laws of ethics is a companion to it.Thousands of years ago the ancient Egyptians repeated these laws daily and modemman could well govern his life by them. Th is card is handsomely printed in two colorsand of the same size as the one above.

Either large card may be procured for 35c, postpaid, or the combination of both,for only 50c postpaid. Send your order and remittance to Rosicrucian Supply Bureau,San Jose. California.



A Repor t On T h e 1932 Convention AN OUTLINE OF THE VARIOUS SESSIONS AND THE WORK

ACCOMPLISHED BY DELEGATES AND OFFICERS

By T h e C o n v e n t i o n S e c r e t a r y

V V V

dE Convention of1932 passes intohistory, as havethe previous ones,and we all feel thatthis one was thelargest and finestwe have ever held.Desp i t e the so -called depressionour members fromall parts of NorthAmerica and frommany foreign cities

appeared early on the scene and remained throughout the week to participate in every one of the daily sessions.

This year there were three sessionsheld daily in the Convention auditoriumat ten o’clock in the morning, two in theafternoon, and a final one at eight inthe evening. In between these sessionsthere were temple services and cere

monies in the Egyptian Temple, committee meetings, interviews and consultations with the officers, and escortedtours through the new museum andother buildings at Rosicrucian Park andthe large printing plant.

Sunday Evening, July 10

On the evening of Sunday, July 10,the first session of the Convention washeld. Th e Supreme Secre tary openedthe Convention and the invocation was

made by Rev. C. Anderson, a memberof the Order. The n the Secretary introduced Mr. A. M. Myers, president ofthe City Council of San Jose, and Mr.George Campbell, president of theChamber of Commerce. Both of thesegentlemen made speeches of welcome tothe members and delegates and emphasized how glad they were to have notonly visiting delegates and members inthe city for the week but to have theRosicrucian organization permanentlyestablished in San Jose. Th ey spoke ofthe fine buildings, the beauty of Rosicrucian Park as an asset to the city, andthe fact that the organization brought toSan Jose hundreds of visitors andtourists every month. Each speaker tookoccasion to praise the work of the organization and to pay the respects ofthe city to the Imperator, Dr. Lewis, asa worker for the civic betterment of thecommunity and as a leader in educa

tional and cultural work.The Secretary then introduced thevarious officers of the organization, including Grand Master Dean, BrotherA. Leon Batchelor, Brother Bell andBrother Shibley. Each of these made aspeech of welcome to the members andthis was followed by the introduction ofthe Imperator who gave his annual message to the Convention. (T h e annualspeech of the Imperator was publishedin last month’s issue of the “RosicrucianDigest” which was printed during the




last days of the Convention while themembers were visiting the printing plantand watching the complete operation ofproducing the Digest.)

At the close of the Imperator’saddress the Supreme Secretary gave anaddress outlining the purposes of theConvention and various committeeswere appointed to take charge of theactivities of the week. Among the committees appointed were those which wereto deal with membership interests, organization welfare, the adoption of resolutions, the examination and reading ofgreetings received from all foreignbranches of the organization, and theinvestigation of any complaints, criticisms, or constructive comments madeby the delegates.

M onday, Ju ly 11

The second day of the Conventionstarted with crowds of members anddelegates arriving very early in themorning at Rosicrucian Park preparedto have interviews with the officers andattend the first temple service at 9:15.At 10:00 the Forum was opened in theConvention hall where all of the members and delegates participated in theForum discussions like those which areprinted in the Forum magazine. In fact,many of the matters discussed at thesesessions will appear in the next issue ofthe Forum magazine. Every member wasgiven an opportunity to express himselfat this Forum and will have furtheropportunity throughout the week.

At one o'clock there was anotherTemple service and at two the businesssession of the Convention opened againin the Fran cis Bacon Auditorium. Th issession was devoted to a review andanalysis of the work of the organization.The members were urged by the Im-

perator to be critical in their commentsand to express any secret or privateopinions they might have in mind andto freely offer suggestions on any pointof the organization's work. The questionof dues was brought up by the Impera-tor who urged that the same discussionof the subject of dues be given as atprevious Conventions. He asked for anycriticisms that might be in the mind ofany delegate or member present andthere appeared to be none. In fact, only

one suggestion was made and that wasthat an addition to the dues be made tooffset the additional cost of postageresulting from the government increaseof postal rates. Th is suggestion washeartily applauded by practically every

member in the Auditorium but the Im-perator explained that such an increasein dues would not be necessary noreven considered by the organization ifthe members continued to pay duespromptly. The concensus of opinion asexpressed by a number of resolutionswas that the dues were very nominal forwhat was given in return and that theorganization was conducting its affairson a very proper basis and free fromany possibility of criticism from a business point of view.

A number of delegates brought to theattention of the Convention a recentarticle that appeared in a Canadiancult magazine criticizing A M O R C andit was pointed out that these criticismswere not only wholly untrue and unfounded but were maliciously intendedto deceive the reading public and towork an injury that was unwarranted.Resolutions of condemnation were expressed and it was finally decided thatthe Convention at a later session go onrecord as protesting against such unfaircriticisms. Each and every point charged

against the organization by the magazine was discussed and found whollymisrepresented or wilfully untrue.

The evening session opened at seveno’clock with one hour of unusual musicby a stringed orchestra composed oftwenty-five pieces under the direction ofone of our Sisters. During the course ofthe program Brother Batchelor sang anumber of Irish songs in his professionaland unusual manner which the entireConvention greatly enjoyed. The musicwas certainly as sweet as we understandangelic music to be.

The Supreme Secretary then introduced Grand Master Dean who madeone of his marvelous spiritual addressesto the Convention and all were deeplymoved. Th en came the surprise of theevening.

The Secretary introduced Rev. Dr.Brunner of Minneapolis who made apresentation speech presenting to theA M O R C a casket to contain its valuabledocuments for many centuries to come.



This casket was made by Brother E. D.Bufmyer of the State of Washington,who conceived the idea last year at theConvention and spoke to all of theforeign delegates about it. Beginninglast fall he wrote a letter to the GrandMaster or Grand Secretary of everyforeign jurisdiction and of every part ofthe American jurisdiction asking themto contribute certain pieces of unusualwood native to their section of theworld. Th ese unusual pieces of woodwere selected because of their rarity andbeauty and because of certain symbolismassociated with them in the ancient records of Egyp t and Palestine. Some ofthe woods selected were those identicalwith the rare woods used in the making

of Noah’s ark, the Ark of the Covenant,and other sacred caskets. Other jurisdictions were asked to contribute metalsof various kinds and even pieces of tusksof elephants and walrus. The finishedcasket is large in size and contains manyornaments and symbols of inlaid woodmade from the pieces sent to him. Allin all seventy-two different pieces ofwood and metal were contributed fromone hundred and fourteen points of theearth. The casket contains a tray and asecret compartment in the lid in which isframed, behind glass, an illuminated certificate stating that the casket was madefrom wood from various parts of theworld and presented to the Imperator,Dr. H. Spencer Lewis, and is to passfrom him to successive Imperators of theNorth American jurisdiction. In onepart of the casket is contained a boundvolume in which is carefully preservedunder celluloid, the original letters, envelopes, and labels which accompaniedeach contribution of wood or metal.This volume, bound in blue silk andstamped in gold, contains the words,“July, 1932, A M O R C Casket-Roster’’

and then various symbolical dates. Inreading the letters of greetings and goodwishes the Convention was delighted toknow that the woods came from as farnorth as Alaska and the frozen lands ofthe North and as far south as the GoldCoast of Africa, the banks of the Nile,and the southern extremities of SouthAmerica. Th ere are woods from China, Japan, Australia , and all countries ofEurope. O ne unusual piece of wood

was contributed by the Imperator’s wifeand made into a triangle as one of theornaments.

W hen the Imperator was called upon

to receive this unusual gift he was unable to speak because of surprise andthe magnificent and sacred purposes ofthe casket. Broth er Bufmyer explainedto the entire Convention how he hadpersonally written to all of these foreign jurisdictions and had received lettersfrom them assuring him of their heartycooperation in his plans and later sending to him a letter of greetings to bebound in the souvenir volume. He saidthat he was glad to find such world-wideunity in the organization and happy tofind the universal recognition of theA M O R C in North America as a part ofthe ancient and old world jurisdictions.The casket was then put on display andlater photographed in the San Josenewspapers.

The meeting was closed with a longlecture by the Supreme Secretary whoreviewed the ideals and purposes ofRosicruc ian development. His speechwas a magnificent and inspiring addressthat was warmly applauded. This closedthe sessions of the second day of theConvention.

Tuesday, July 12

After the usual Temple service at 9:15the delegates began to assemble in increasing numbers, because during thenight sixty more delegates had arrivedfrom various parts of the country. Wordhad been received that forty more delegates in one caravan were crossing thehills of California and expected to reachhere this evening. T he Auditorium is

being rapidly filled and the morningsession of the Forum was enthusiastically indorsed by the members. Manyimportant points of the organization’swork were discussed during the Forumsession and many motions were made orstatements of appreciation put upon record in regard to the details, systems, andmethods used at headquarters to carryon the work. The new museum buildingcontinues to be the center of attractionand the mural paintings made on thewalls of the museum by Brother Normen

Gould Boswell were so greatly appreci-



T h e Ros ic ruc ian D igest Sep t em ber 1 9 3 2

ated that the Imperator asked him to riseat the Convention and receive thethanks and applause of the delegatesand members.

During the afternoon session many

suggestions were made for the improvement of the work and another resolutionwas proposed regarding an increase ofdues. The enthusiastic applause thataccompanied this proposed resolutioncertainly seemed as though the ideawould be carried through but the Imperator again protested and called attention to the fact that AM O R C wouldattempt to adjust its affairs so that theadditional fifteen thousand dollars eachyear for increased postage would betaken care of. He pointed out that manyadditional helps were being added to thelectures to make them more practicaland more helpful. Several of the officersspoke in regard to the practical application of the Rosicrucian teachings andthe afternoon session closed with specialinstruction regarding the various processes used for psychic development.

Another Temple service was held between the afternoon and evening session.These Temple services conducted byBrother Batchelor are proving of theutmost value and helpfulness to thosewho attended the Convention. Not only

are the members taught in these servicesthe various successful methods of concentrating but a half hour is spent in thepractice of the various vowel sounds inconnection with breathing exercises andthe working out of the many experiments contained in the various grades.It was quite common to hear the members saying that these morning andafternoon Temple services were fullyworth all the cost and trouble of comingto the Convention. Th ey are but one ofthe many additional features of helpfulness carried on by the members andofficers of the organization in the various periods between sessions in theauditorium.

At the evening session the Imperatorgave an address on the use of Rosicrucian principles in helping humanity. Hepointed out the great work that wasbeing so successfully done by theprison workers as one illustration ofA M O R C 's humanitarian work. He toldhow certain officials had been appointedas representatives of A M O R C in the

larger prisons of the W es t and howthese men, because of training and abilities. had been granted free access to notonly the assembly halls of the prisonsbut actual cells and private meetingplaces of the inmates. Th ese men organize AM O R C student classes in thevarious prisons and the lectures andlessons to these student groups and individual students within prison walls aresent without cost . Books were also sentto these inmates, both men and women,and every method was being carried outto aid them to change the course of theirlives. Upon release these persons arebeing extended a friendship and companionship that is helpful to them and atthe same time efforts are made to assistthem in being located and able to care

for themselves instead of remainingcharges of the State.The Imperator pointed out also that a

second great work could be done in thename of humanity through the establishment of groups of Junior lodges for children in the larger centers and communities of the coun try. He stated that aplan for this sort of work had been inthe process of evolution for a number ofyears and that last year Mr. and Mrs.E. J. Walters of Vacaville, California,had been appointed the heads of a com

mittee to take care of this work. Throughtheir tireless efforts a number of experimental Junior Rosicrucian groups wereestablished in different cities and withdifferent rituals, rules, and regulations,so that all types of children and all typesof methods might be tried out and reported weekly for the purpose of arriving at a plan that would be ideal. Anumber of persons who are associatedwith these experimental stations in different cities reported on the results thathad been obtained and a proposal wasmade from the floor of the Conventionthat this work not only be continued butaugmented and announced in the Digestmagazine so that it could be advancedvery rapidly as one of the most important additions to our work. Many othersand workers among children expressedthe opinion that children from twelve tosixteen are very anxious for instructionof this kind and show a marked abilityat being able to operate and regulate a Junior Lodge of the ir own. This pro-

( Continued on Page 311)



THOMAS A. KEMPISEach month there will appear excerpts from the writings of famous teachers and

thinkers of the past. This will give our readers an opportunity of knowing of these livesthrough the presentation of writings which typify their thoughts. Occasionally such writerswill be presented through the translation or interpretation of other eminent authors orthinkers of the past.

Thi s month we introduce to you Thomas A. Kempis. His re al name was Thomas Haem-merlin. It is thought that he derived his non de plume from his native town of Kempen. Thelittle town of Kempen was near the Rhine about forty miles north of Cologne. ThomasHaemm erlin was born in the year of 1379 or 1380. He was a mem ber of the O rder of theBrothers of Commonlife which is understood to be one of the secret societies for thepromulgation of mystic writings and practices of the middle ages. Many of these so cietiesand organizations using names quite foreign to the Rosicrucian official name and title, were nevertheless, a part of the official body of the Rosicrucian Order.

Thomas Haemmerlin spent the last seventy years of his life at Mount St. Agnes, afamous monastery of Augustinian canons in the Diocese of Utrecht. Here he died on Jul y29, 1471, after a very active and eventful life. Most of the years o f his life while confined inthe monastery were devoted to copying ancient manuscripts with the object of perpetuatingthe work of teachers and thinkers of the past; reading and composing; and the peacefulroutine of monastic piety. His famous work the ‘‘Imitation of Chris t” is perhaps one of themost popular Christian works ever written and compares favorably in popularity with theBible . Manuscripts of it in Latin are quite extensive throughout Europe and it was believedthat the original was also written in Latin about the 15th Century. The ex act date ofcomposition is unknown. In fact the authors hip of the work is debated. Most auth oritie s,however, recognize it as being of Thomas A. Kempis. The work is not an original one. Itconsists of the interpretation of the writings and thoughts of the ancient mystics. It isreally a compilation of medieval writings united by Thomas A. Kempis into a spiritualwork which could not have been done if it were not for his insight and his sincerity ofpurpose. It is with pleasure that we give to you exce rpts from this fam ous book. We su ggest that every reader attempt to secure a copy in the public library or refer to the HarvardClassics.

women alike unto God. Choose for thycompanions God and his Angels only, and flee from the notice of men.

“W e must love all men, but not makeclose companions of all. It sometimesfalleth out that one who is unknown tous is highly regarded through good report of him, whose actual person isnevertheless unpleasing to those who behold it. W e sometimes think to pleaseothers by our intimacy, and forthwithdisplease them the more by the faulti-ness of cha racter which they perceive [ Cl)in us. pjvnju]

* * *

“Avoid as far as thou canst the tumult _ . .of men; for talk concerning worldly V J

P E N n o t t h i nehear t to everyman, but deal with

one who is wiseand feareth God.Be seldom withthe young andwith strangers. Benot a flatterer ofthe rich, nor willingly seek the society of the great.Let thy companybe the humble and

the simple, the devout and the gentle,and let thy discourse be concerning

things which edify. Be not familiar withany woman , but commend all good



T h e Ros ic ruc ian D igest Sept em ber 1 9 3 2

things, though it be innocently undertaken is a hindrance, so quickly are weled captive and defiled by vanity. Manya time I wish that I had held my peace,and had not gone amongst men. Butwhy do we talk and gossip so continually, seeing that we so rarely resume oursilence without some hurt done to ourconscience? W e like talking so muchbecause we hope by our conversations togain some mutual comfort, and becausewe seek to refresh our wearied spirits byvariety of thoughts. And we very willingly talk and think of those thingswhich we love or desire or else of thosewhich we most dislike.

“But alas! It is often to no purposeand in vain. For this outward consola

tion is no small hindrance to the innercomfort which cometh from God. Therefore must we watch and pray that timepass not idly away. If it be right anddesirable for thee to speak, speak thingswhich are to edification. Evil customand neglect of our real profit tend muchto make us heedless of watching overour lips. Nevertheless, devout conversation on spiritual things helpeth not alittle to spiritual progress, most of allwhere those of kindred mind and spiritfind their ground of fellowship in God.

★ ★ ★

“W e may enjoy abundance of peaceif we refrain from busying ourselveswith the sayings and doings of others,and things which concern not ourselves.How can he abide long time in peacewho occupieth himself with other men'smatters, and with things without himself, and meanwhile payeth little or rareheed to the self within? Blessed are thesingle-hearted, for they shall haveabundance of peace.

“How came it to pass that many of theSaints were so perfect, so contemplativeof Divine things? Becau se they steadfastly sought to mortify themselves fromall worldly desires, and so were enabledto cling with their whole heart to God,and be free and at leisure for thethought of Him. W e are too muchoccupied with our own affections, andtoo anxious about transitory things.Seldom, too, do we entirely conquereven a single fault, nor are we zealous

for daily growth in grace. And so weremain lukewarm and unspiritual.

“W er e we fully watchful of ourselves,and not bound in spirit to outwardthings, then might we be wise untosalvation, and make progress in Divinecontemplation. Our grea t and grievousstumbling-block is that, not being freedfrom our affections and desires, westrive not to enter into the perfect wayof the Saints. And when even a littletrouble befalleth us, too quickly are wecast down, and fly to the world to giveus comfort.

“If we would quit ourselves like men,and strive to stand firm in the battle,then should we see the Lord helping usfrom Heaven. Fo r He Himself is alwaysready to help those who strive and whotrust in Him; yea. He provideth for usoccasions of striving, to the end that wemay win the victory. If we look uponour progress in religion as a progressonly in outward observance and forms,our devoutness will soon come to anend. But let us lay the axe to the veryroot of our life, that, being cleansedfrom affections, we may possess oursouls in peace.

“If each year should see one faultrooted out from us, we should go quicklyon to perfection. But on the contrary,we often feel that we were better andholier in the beginning of our conversionthan after many years of profession.Zeal and progress ought to increase dayby day; yet now it seemeth a great thingif one is able to retain some portion ofhis first ardour. If we would put someslight stress on ourselves at the beginning, then afterwards we should be ableto do all things with ease and joy.

“It is a hard thing to break througha habit, and a yet harder thing to docontrary to our own will. Yet if thouovercome not slight and easy obstacles,how shalt thou overcome greater ones?Withstand thy will at the beginning,and unlearn an evil habit, lest it leadthee little by little into worse difficulties.Oh, if thou knewest what peace to thyself thy holy life should bring to thyself,and what joy to others, methinketh thouwouldst be more zealous for spiritualprofit."



I SANCTUM MUSINGS |

RELIGION’S LAST STAND—IMPERSONALITY( E D I TO R ' S P R E FA C E ) —In refe ren ce to th e art ic le belo w , w e w ish to st at e th at its ap-

pearance her ein is no t to be consider ed as a co un te nance o f its th eor y.The subject matter of the article is revolutionary and is the personal concept of the author.

It is entirely controversial and should receive the careful study and analysis of every "Rosi-crucian Digest” reader.

T here is a tendency for some students to read only that matter which compliments their own conclusions and opinions. Read ers w ho do this are permitting them selves to be plac ed in a men-tal rut. Co ntrov ersy , polemic discussion, stimulates thought.

If this meets with your approval the Editor would be glad to hear it; if it meets your dis-approval, we welcome your constructive criticisms. ..As students purporting to be tolerant and broad, let us weigh every opinion for its true value.

V V V

HERE are certainfoundational requisites precedingthe establishmentof any religion.T h e n a t u r e o fthese requ i s i t e sis in essence similar, though theinterpretation ofthem gives rise intheir variance tot h e s e c t s . T h e

sects are the superstructures of these essentials. It isnot presumptuous to reduce the basicreligious requisites to three in number.An analysis of them brings us to thepoint where thousands before us havearrived, that of incorporating them in asystem applicable to use. The applicationof them up to the present, has been soill-applied as to have present civilizationwitness the decay of the structures, themyriad of religious movements, churchesand theological processes. Religion’s

last stand is the attempt to erect upon its

foundational requisites an edifice thatwill make an appeal that will reach withno little emotional effect, the minds andpsychic beings of all types of humanlife.

The first requisite is embryonic in religious evolutionary development. It isin nature metaphysical. It is the queryof man as to his origin, his being. Th emost primitive mind does not conceive ofman as just being, but whence came thisbeing. Birth of man and its phenomenais accepted as a natural, material process

of nature, complemented by the re-production of other forms of both plant andanimal life. Th e mind, however, conceives that a beginning must precede thefirst birth. Th is premise is logical and issupported by facts in nature. Thoughwater may today, and for time past, fallover a precipice and can do naught butthat now because of the manner inwhich it flows, still a time must havebeen when that water was first directedto the edge of the precipice. Even in nature are there evidences of the first, of a

new appearance to man of a form of life.



That which was non-existent and becomes existent implies a purpose, a needfor it. M an continues to reason, if manalways were and never had a beginningthen man is an exception to nature,which seems logical. If man were createdor established either as man in form orpermitted to attain the state of man, thenthere must have been a need for him andthere must have been an intent. Th eknowing of the absence of somethinginfers knowledge of a state of perfection.

In other words, if we appreciatethe lack of something and the need forit, we must of necessity, have a comprehensive of a totality. Th e ability to determine need and cause is founded uponreason. Reason, in turn, is an attributeof mind. T he function of reasoning isassociated with the mental side of man.Therefore, this source from which manemanates must be a teleological one.The mystery in this first requisite, however, and which continues to shroud itin all religious denominations, is: whatis the exact and definite plan conceivedof by this infinite mind that resulted init creating man? It will suffice, in brief,to say that the first requisite of religionis the belief in the emanation of manfrom a source; that the source conceived

a need for man. By virtue of its conception of a purpose for man it must bepossessed of an intelligence.

The second requisite is the attempt toestablish a relationship with this sourcefrom which man descends. Creation , apurposeful creation, is not alone sufficient to prove contact between man andhis source for that in itself could meandivorce of man from the source of execution of the act of creation. Man mayconceive, as an analogy, of the creationof a stone status. Af ter tedious and

laborious work, the idea would be executed, the status would be completed,the sculptor would have performed histask, completed his plan. In so far as hisoriginal conception is concerned, he isdivorced from it. It is finished, the purpose is fulfilled. If, therefore , the orig-

T h e inal idea of divinity was merely to created • • man, then by the act of man's creation,

ostcrucian divinity's interest in him is terminated.Digest g ut SnC|-j isolation of man would haveS e p t e m b e r Jeft him in despair, it would have been1 9 3 2 an ostracism of him. Yet if this source

has not fullfilled its purpose merely bygiving existence to man, man is obligated to prove to himself, at least, acontinuance of relationship with it. Th eburden of proof rests upon man to provepermanent contact with his infinitesource.

M an ’s kinship with organic life abouthim offers the most plausible premise toestablish his theory of constant contactwith his primary inception. Th e cyclicalevents of birth, life, and death in thevegetable kingdom over which early manhad little or no control indicated somegoverning factor unseen, but whosepower was very manifest. In the animalkingdom were demonstrated events oflife not unlike that of man— birth, exis tence with its continued fight for preservation, and the inevident death withits attributes of pain and reluctance atdeparture. The vicissitudes of life werecommon also to the other members ofthe animal kingdom. Commonly, theywere hunger, thirst, and disease. Th issimilarity of conditions of life and existence invoked a sympathetic understanding on the part of primitive man towardall species of life which he knew. Sinceall these manifestations of life, in a degree, were confronted with conditionscomparable to his own, there must be a

common force, mind, or being, or severalof them, that guided, and directed allliving things.

Summing up the second requisite, wehave an appreciation of the unity of allliving things. This in turn gives rise tothe premise that all living things, including man, are dependent upon an exterioressence or being for their existence, forman is not responsible for the continuedexistence of these forms of life. Th er efore, it must be something apart fromhim, yet he is associated with it.

The third requisite, is the doctrine ofimmortality. The majority of religions,starting with the earliest Animism, anddescending through the so-called paganfaiths to our considered era of illumination, have been spun with the silverthread of belief in immortality. It mightbe said that the other two requisites discussed could be discarded if it were notthat they were necessary to support theone of immortality. In fact, remove immortality from the doctrines of a re-



ligious faith and the structure wouldcrumble. Religion should not be so dependent upon this requisite of immortality, yet since it is, let us consider why.

The subject of immortality, not as toits nature but as to the reason for itspersistent appearance in religion, hasbeen debated for centuries by thegreatest philosophical minds. Logically ,immortality gives an adequate finis tothe type of beginning afforded by ourfirst requisite. A mind or entity of infinite wisdom projecting itself, either inphysical form or in mind, to bring intobeing man and having a purpose forman, would not compliment its intelligence by having its preordained planend in chaos with the ultimate dissolution of man. Since all religions haveplaced man in bondage to an infinitecreator, certainly man could not, as Socrates said, “take better care of himselfthan the gods take care of him. A foolmay perhaps think so— he may arguethat he had better run away from hismaster, not considering that his duty isto remain to the end. . . .”

It has always been offered as a rational conclusion to religious polemicdiscussions that man must remain thecharge of infinity, for if he did not, asaforesaid, infinity’s creation of himwould appear purposeless. As to whyman, however, on the death of materialform, shall be preserved in another formas a distinct exception to all or most living things, has never been adequatelyexplained. Unprejudiced philosophershave ungraciously, but perhaps correctly,held man’s vanity and ego responsiblefor the theory of immortality as solelyfor man. Ma n contends, and to an extent righteously so, that he is lord andmaster of all he surveys. He has superior intelligence, which is nature’sweapon to him, to contend with the vastphysical superiority of other members ofthe animal kingdom. Th is intelligenceof man far supersedes the prowess ofrude muscle and sinew. Th e status forthe moment that man has gained asmonarch has led him to believe that hehe has been so chosen. He believes himself to be divinity's emmissary on earth.

This self aggrandizement is borne outin the sacred literature of all religiousfaiths, Zoroasterism, Mohammedanism,Confuscianism, Buddhism, Judaism, and

Christianity, and the lesser lights ofman’s faith. All of these have their prophets and Avatars expound the supremacy of man and the unique relationship that exists between him and the infinite source. W h at is it in man that isimmortal? If man avows his immortality,what portion of his being is it that is soblessed? M an cannot be immortal in thephysical sense. Not only would this beanother exception to the established order of nature but man is aware of thedestruction of matter. He has seen thebody become diseased, atrophied. Hehas seen it become lifeless, disintegrated.He has, himself, frequently participatedin its destruction in personal combatand in war.

The urge to preserve the body is anadmission that the body is not immortal.This immortal part of man is intangible.It is the part of man that is consciouslife itself. Conscious life dwells withinman, it animates him, it makes him a being as distinguished from mere form.This force has been named in numeroustongues. Some term it spirit, others soul,other intelligence. W h y is it believedthat this conscious life or inner spirit isthe immortal essence of man? First, it isindestructible. Th e destruction of thebody is not evidence of the suppressionor abolition of the spirit. W h at occursto this essence at death? Must it notreturn to its source? Life and consciousness are not to be found without formon earth. The y are intangible unlessmanifest in some form. Th erefo re, it isreasoned that this force, this subtleessence, descends into man at birth sinceat death it as mysteriously disappears asit appeared. Is it not logical to assume,says man, that it returned to its foun-tainhead?

The summary of our third requisitegives us these outstanding points: thatman considers himself immortal forreasons of egotism or to support the contention that he is infinity’s agent and cannever be severed from the principal whohas conceived him for a purpose; thatthe immortal part of him is the innerintangible phase of his dual being whichreturns to its source. W e now havearrived at the nucleus of our discussion,the establishment of the superstructureof religions.



T h e Ros ic ruc ian D i gest Sep t em ber 1 9 3 2

The three requisites just consideredhave given us these concise elements,(a ) A power beyond man. (b ) Its control of man implies man's contact withit. (c) Man in part, is immortal. Thoughwe may admit religion depends uponthese elements they are without theform necessary to appeal to sentiment,the human emotions, the psychic part ofevery human. Reason and logic, perhaps unfortunately, are not incorporatedin religious worship or practices andthese requisites discussed are logicalpremises only.

Let us consider how man has embodied these logical premises in a formthat appeals to his emotional self. W hatis man to worship? T o whom is he topay homage? A power, he may realize,exists that is in and of him or that influences him and that he ultimately returns to it or may be absorbed in it. Yetto the religions of the past and of today,it is not descriptive of God or Deity.M an ’s mind thinks in pictures. His concepts and ideas take to themselves theelements of the conscious world, theworld of sensation, and build from themmental structures. The mind takes toitself forms which embody the characteristics of "things” relative to the worldin which man lives.

Man’s world, the world of sensation,is a world of the impressions received byhis senses. Th ese impressions are placedby the consciousness and reason into aclassification of three dimensions. Th eworld outside of man, insofar as heascertains it by sensation, is three dimensional. Fo r analogy: the mind maybe inspired yet there is no realization ofinspiration until the idea shapes itselfinto a form which is related to a thingof the world which the mind has becomeconscious of through the senses. It is

quite possible that an original conceptionmay enter the human mind as wouldhave no counterpart in whole or part inthe world of sensation, but it would notbe possible of realization by the humanconsciousness and therefore impossibleof expression by man. If the mind cannot cloak the idea in form, the idea willnot be appreciated or realized by themind. Th ere is a process of rapid transmutation which takes place when amental impression is brought into real

ization, but it is so rapid that man is notaware of the idea as separate from theform it takes.

Thus this infinity, the source of all,man related to the world about him. He

gave it form when he became consciousof it, he gave it personality, character,entity. Man made his god a PE R S ONALIZED BEING, a being truly notunlike himself. As man appeared untohimself the supreme specie of life onearth, is it strange that he imagined hisGod should resemble him? M an ’s Godcould not be like that over which man issupreme or no respect would be invokedtoward it. On the other hand, if man’sGod were foreign to things about manit would make man’s God not understandable to him. There fore , man associated his God with himself in form.This alone was not sufficient, however,for man’s God was most certainly notman’s equal. This God must be supreme,the source from which man descended.To exemplify this superiority, this magnitude, man’s god was visualized as agigantic being, enormous in stature, orfierce and warlike with a body of Herculean proportions in accordance withhis tasks. Man 's God was also conceived of as a benevolent elderly being,a sage, having infinite wisdom, and ex

ceeding the wisdom of the most learnedof all men. He was imaged as an astuteand austere judge.

This brief description depicts the per -sonal ized God of the earliest religiousconcepts and it also portrays the God ofliteral orthodoxy of today. Notw ithstanding the tenaciousness of religiousorthodoxy, the pressure of the evolutionary trend of society developed visionaryidealists who dared digress from thetraditional path and expound anotherGod. Th is new God began to inculcate

the mass mind of the religionists. Th isnew theological hypothesis gave forth aGod whose Cosmic splendor would not be shrouded by semblance to human fo rm . To these new idealists, a Godplaced in the confines of any form wastruly confined, limited.

This thought was a revolutionary oneand admittedly progressive. But a Godwithout form, would he not be difficultof realization? On whom, asked themultitude, is reverence to be bestowed?



The new religion theorists replied, “Personality or character which distinguishesone being from another, shall remain."This was not to be sacrificed like a formon the altar of progress. Th e consciousness of the Deity was to remain; in fact,it was the consciousness of this Godwhich now became the God. The personality of this consciousness was in thetheory of its distribution and because itwas cognizant of its spiritual perfection.This perfection distinguished it from theconsciousness of man, which wasthought of as imperfect.

At this point we find the evolutionaryidea of these theorists coinciding withtrue mysticism. Mysticism contendsthat the God consciousness is supreme

in that it is disassociated from anythingof the world, yet has a supervision overit. Th is consciousness being apar t fromthe universe in its totality projects itselfhowever, into the universe. As a furtheradvocacy of its personality, it was statedthat this consciousness had an awareness of its own existence. Th is characteristic is also an attribute of the humanconsciousness— that of self realization,the ability to be cognizant of externalthings yet have an appreciation of one’sown existence apart from every other

thing. It was further contended thatthis God consciousness knew of its supremacy, knew of its relationship andobligation to all creation. It was teleo-logical, purposeful, it decreed the actsof man, it advocated the life he shall livethat would be pleasing to it. This Godconsciousness, so these idealists declared,was ever cognizant of the virtues anderrors of man. It exercised a reason likethat of man. Its projects were foundedupon premises, whose conclusions weredrawn from them in the manner of man’ssyllogistical reasoning. It was an exac ting God. Its standards of justice mustbe adhered to or man was to sufferpenalties which were severe. Its penalties were to be possible of execution bythe fact of this God consciousness having an actual realization of man’s violation of its standards.

In addition, this God consciousness isappelate. It sits upon the bench of justice and reviews man’s appeals formercy. All of this depicts a God withoutform yet its concept is of a personalizedGod as confining as the former.

This latter theory of a God, like thefirst, infers a centralization of the abodeof God. Th e God of form dwelt in arealm which all religious and sacredliterature devoted much description to.The God consciousness, though devoidof form, was also established in a particular realm. The residence of God was,except in a few instances, like that ofancient Greece, above the habitude ofman, far above that which man couldascend to physically.

If the place which he was to dwell inin after life was to be an inspiration tohim to do so, it must exceed tl e splendor of the world in which he lived. Itmust excel in grandeur and magnitude.Therefore, the God consciousness wasnot conceived of by these theorists asbeing in man’s immediate realm, existent on earth or beneath it. Such a viewto them would seem sacrilegious, degrading, detracting from His glory.Since this God consciousness is by descriptive comparison related to the consciousness of man, its only indication ofsupremacy to man’s consciousness is inits accomplishments and the locale ofabode. Th ese adherents of a God consciousness termed themselves modernists, progressives. In one sense they arenot to be denied this appelation, yet thebasic nature of their God is as primitiveas that of the old school.

Man, during the centuries, was alsoadventuring in another realm of activity,that of a specialization in knowledge—science. From its inception the purelyintellectual research and development ofman advanced more rapidly than man’stending of his soul or religion. If weare to judge scientific development by itsgrowth from theory to application, thentruly man advanced more swiftly inknowing and directing nature than hedid in coming closer to his God . Singlecenturies alone can be selected from history to reveal the evolution of art, architecture, government, transportation ashaving made tremendous strides forward. Yet religion’s superstructures arestill made up of the doctrines of a per-sonalized God, either in form or as astate of consciousness. The growth ofscience brought to the attention of manthe multi laws of nature by reasoningfrom their particular manifestations to



their general cause. O f greatest importto man was science’s impression uponthe mass mind, by demonstration, of theuniformity and immutability of theselaws.

In the early history of science, religion was hostile to it. Scien ce’s constant ex-tollment of the miraculous powers of itsward, the newly discovered naturallaws, antagonized conservative religiouscircles. T o them it appeared as thougha rival were being established to challenge the allegiance of the devout orthodox. Most of the people during theearly stages of science supported the oldreligious traditions and spurned andridiculed science. To them the primaryfindings of science were merely earthlylaws linked to this planet. Th eyappeared as having no relation to theCosmic plan and were not thought of asinfinite. It was generally conceded thatthe arbitrary will of God would momentarily set them aside with a miraculousedict. Mo st certainly it was consideredthat these laws of science were not to befound existing in man who was of spiritual origin. W he n man violated a lawof nature he immediately petitionedthrough prayer or religious rites his Godto mitigate the effect of the penalty ofthe law or to entirely excuse him from

the consequences. A continuance ofsuch petitions without the desired effectdid not shake their faith in their Deitybut gave them rather an appreciation ofthe immutability of natural law.

The progre ss o f scie n ceresulted in the introduction of numerous natural lawswhich were classified according to theirphenomenon. Scien ce further demonstrated that these laws were truly Cosmic, universal in nature, and not limitedto the earthly domain of man. Th escience of astronomy plainly demon

strated the fact that astral bodies weresubject to the same infinite laws.Science compared principles of physicsas appertained to sound and light to thefunction of man’s organs of sight andhearing. It sustained its earlier contentions that man himself was a product of

* h e these infinite laws and could defy themRosicrucian only at the price of death. It further con-Diges t tended that divine solicitation for sup-S e p t e m b e r pression or suspension of these infinite1 9 3 2 laws was impossible for they were divine

in substance; A hue and cry charging sacrilege and atheism was heardthroughout the world. Religious criticism was laid at the door of science. Thenarrow adherents of religious orthodoxytook up the bludgeon again againstscience, declaring it a ruiner of publicmorals and an institution devoted toblasphemy. Extensive campaigns wereorganized and executed to suppress theteachings of science and to declare it apublic crime.

A most recent example was theScopes trial in Tennessee involving thesubject of physical evolution. Science,not as a reconciliatory measure but as afrank exposure of its stand, stated thatto an intelligent, unbiased mind this newcontention of science made the Deity agreater force than heretofore conceivedby man. Th ey further stated that if thepremise was accepted as set forth in allsacred literature, that the universe waschaos in the beginning, then the presentestablished order of things was a testimony to the greatness of divinity.It proved, contended the philosopherscientist, that an intelligence had ordained a plan of inconceivable vastnesswhich remained in effect. How near thetruth, the real truth, were they. Th e plan itself with its laws revealed and concealed, is God. Man can only comprehend a God through the expression ofinfinite law and order. It was infinitelaw and order, as we have seen, thatgave man a realization of a force greaterthan himself. M an ’s first error was inthe per so nali zation o f th is force that led him astray. He began seeking for thatwhich was beyond God when God wasin his midst. As one of the Greek cosmological philosophers said, “All that isreal is the law itself.’’

This was damned as a pagan faith—Pantheism. Term it what you may, butwhat a splendid and more embracingconcept of a God. Pantheisim is dual innature but this version of its doctrine istermed Pancosmism. Pancosmism recognizes the God force as inherent in everything of the earth, of the universe.Theologians contend that Pancosmismis “the loss of God in things.” If Godcan be found everywhere, if His intelligence or immutable laws are expressedin everything, how then can He be lost?His eminence does not radiate to man or



to the universe but is infused in it.Adoration and worship need not beoffered to a beyond but to an immediaterealm in which divinity resides with amajesty equal to His reign elsewhere.

Does this image of God flounder man?Has he less a dependence for consolation than before? Most certainly not.This should be the salvation of a believing world, a world of believers whosevery beliefs on one hand tear the soulfrom the faith of the others.

Here is a God man cannot doubt behe ever so much a fool. Here is a Godwho is made manifest to him; here is aGod he can know, who is with and ofhim, today: here is a God whom he maytest and who will never be found wanting or will He ever be inattentive. Theseinfinite laws, natural laws, or G o d , areknown to man by their nature. Th epenalties for the violation of them arealso within the comprehension of man.

This God, these infinite laws, workunto all men alike and their workingmay be witnessed. Th e judgment of thisGod is not in a hereafter but in a N O W . True, we have given the name of Godto a force, to a power. It is not a misuse of the name or is it a substitute foranother of lesser importance. It is sincerely felt that no greater honor can begiven than to name God natural and Cosmic law, for the natural and Cosmiclaws are known; they are reality, theyare all that may be ever known of God:then are they not God? By His worksshall ye know Him? Th is God is a Godwithout prejudice, jealousy, or hatred,but it is an exacting God . Groups ofmen, sects, races or nations cannot implore for an exception nor can they expect to invoke its power for or againstanything because of prayer or entreaty.

Its justice is supreme. It countenan cesno man’s act because of the man or hisreligious affiliations. Th e nature of theact itself is the only assurance given toman as to what the result will be. Theresult and its consequences are inevitable. Real justice is seen in this God’sinfliction of punishment, the penalty forthe violation of laws, without revocationor exception. T o many this would seemto annihilate the sympathetic, emotionaland psychic bondage that exists betweenman and his God. ‘‘Is God ,’’ many

would exclaim, ‘‘to be found in the intellectual realm only?” ‘‘W he re is theliteral significance of religion to be foundin this ideal, that of the spiritual bindingof man to God?” Th ey further exclaim

that knowledge of the necessity forman’s unity with God is not sufficient,but that a sel[less love seeking to be sounited with God is the foundation ofspirituality.

This Greater God, this God of Cosmic law and order, excites a spirituallove within man that can never falterbecause it can be directed toward areally knowable God. Th e very being ofman is dependent upon rhythm, harmony, order. Chaos in man, either inphysical body or psychic self, is impos

sible. A condition of absolute chaos,disorder, would mean the non-existenceof man. Chaos is a non-existen t statusin the universe where all is system and order. If man is not in tune with the.infinite, both physically and psychically,he is irritated, he suffers. Th e harmonium of man's being must be maintained. W he n it is, there is created inhis being sensations which he interpretsas a state of happiness. M an seeks, desires, a state of happiness. It is notmerely the gratification of the physicalappetites and desires but the gratification of those emotional impulses of theinner self which are more exacting thanthose of the outer senses. Th e happiness sought for by the spiritual self is apositive desire. It is not merely to eliminate a discomforture, but because thereis an attraction like a positive electricalpole toward a negative pole. Th is is thelove of order, the love of the soothingpeaceful state that accompanies harmony and order.

The adherent of this new religiousideal will not be denied his process ofworship, his rites and rituals. Th e worship afforded him by this ideal is intensive but fascinating and free from themonotony that annihilates religion's interest in the systems of orthodoxytoday. The Cosmic plan of which thelaws are the principles afford ample sub

ject for worship. The perfection of thelaws, their immutability, their preciseness, the justice of their performance,the protection they assure, these areworthy of the highest tribute and devotion. Th ey are sacred yet man can never



T h e Ros ic ruc ian D i gest Sept em ber 1932

defile or defame them for if in soattempting he violates them, then thesedivine, Cosmic, natural laws will be impressed forcibly upon him. M an ’s newworship shall consist of an exhaustivestudy of the Cosmic and natural laws,the God of the new era. The more man’sknowledge of the workings of these infinite principles, the greater his adoration of them. The test of this new idealand the evidence of the sublimity of thisnew God will be found in its effect uponman. This new monotheis tic idealrecognizes a God who shall be knownnot by a form, the result of man’s mind,but by His reality as found in the manifestations of the universe.

There can be one creed, that devotedto a curriculum of research into the phe

nomena and mysteries of life to find theGod therein. A creed which deviatesfrom this deviates from God. Th is willunite into one sect, one religion, mankind, for as a matter of logic, this trialGod can be interpreted by but onemethod. W ith an understanding as tothe true nature of God, that nature canbe sought but in one way. As it is now,there will also be degrees of illuminationand attainment, for as man is unequalin intelligence so his knowledge of Godwill be in accord with his understandingof divinity’s workings. Devoutness willnot, even as now, be dependent uponman's knowledge of God for he whoknows but few of the natural and Cosmic laws will be as devoted to them as

he whose knowledge of this God is vast.The stage of one’s religious progresswill be determined by the degree of intensive study and research one makes ofthe God of Cosmic and natural law.Illumination and attainment will be

judged by the extent of one ’s emulationof these infinite principles. One mayattain a high degree of religious understanding in this new religious ideal byfamiliarity with natural law and a thorough understanding of their working inso far as he studies, yet in his personallife may violate them.

True spirituality will, however, consist of both a high degree of wisdom ofthis God and a sincere emulation ofHim. Faith alone in this ideal of an im -

personal G od is insufficient. It is wanting in that requisite that gives confidence. Th e balanced order of this newtheology will be the exercise by man ofboth intelligence and soul. It shall be theintelligence that will make man cognizant of the God, Cosmic and naturallaw, that shall reveal to him the simpleprinciples . It shall be the emotions, thesensations of what is known as the soulthat shall weigh the experiences of man’smind and intellect and shall tell himthose laws that are of God and that havethe true value of divinity. Upon thefoundation of this concept of an Imper-sonal God a universal system of infinitelaw and order, I sincerely believe religion will make its last stand.

ARE WE INSIDE OR OUTSIDE OF THE EARTH?Does man live upon the inside or outside of the earth? Is the earth the only excep

tion in the universal scheme? Is it a cell with life on its surface in contrast to other ceilswith life in their centers? Do you know that there are facts and theories to support thecosmological hyothesis that the earth is hollow? It is claimed that the planets we believemillions of miles away are small, and only as fa r distant as some hundred miles. Is thesun in the center of space within our globe?

For centuries the theory of Copernicus about our earth and its relation to otherbodies has been accepted. N O W I T IS CHA LLE NG ED . There is considerablescientific controversy pertaining to relativity and the bending of light waves which goto upset the table) of plane tary distance. Would you like to read and study a brief andfascinating series of lectures on this subject? W e hav e prepared a series of lectures(supplementary) on this facinating subject with adequate charts and tables, giving thepurported facts. Th ese lessons will grip and thrill you. Th e lectures are based on thescientific investigations of such eminent persons as Charles E. Newbert, and the research of "Kor esh ," as well as many prominent Rosicru cians in the past. Th e nominalfee is 50c per month, which entitles you to TW O of these vitally interesting lecturessent each month postpaid. The course is short but well worth the small investmentfor the RE A L T H IN K ER . Send your remittance and name and address to CosmologySecretary, care of Rosicrucian Order, AMORC, San Jose, California.



A Report on the 1932 Convent i on

(Continued from Page 300)

posal was met with enthusiastic applauseand the matter was duly accepted as asuggestion and will probably reach theform of a resolution before the Convention is over.

W ednesd ay, July 13

After the morning Temple servicewas over the members assembled againin the Francis Bacon Auditorium at teno ’clock. Some time early in the morninghours or before sunrise an additionalgroup of delegates had arrived from LosAngeles and they brought with them oneof their famous signs reading, “CityLimits of Los Ang eles.’’ Th is waspromptly planted in the center of Rosicrucian Park in such a manner as tomake it appear as though the Auditorium and the Convention hall were inthe heart of Los Angeles. M any humorous incidents arose through this jest onthe part of the Los Angeles delegatesand then the assembly settled down to aForum discussion of many interestingprinciples of the work.

In the afternoon the session wasaddressed by some of the higher officerswho further explained and illustratedthe correct practice of some of theteachings and laws of the organization.

At the evening session, the Imperatorconducted a sacred mystical ceremony.Special music was played and one of thetypical radio programs used throughoutthe year by the organization for sendingforth healing and helpful vibrations wasproduced, and then this was followed bydemonstrations on the part of the Im

perator for the use of vowel sounds intreating persons at distant places and inthe mind. Th ese demonstrations werethen followed by the concentration ofmind power upon material things andupon parts of the human body in variousplaces in the auditorium to demonstratehow the concentration of mind powercan affect objec ts at a distance. Beforethe evening session closed, the Imperatorhad given many convincing demonstrations of the development of the aura, theprojection of the aura, the projection ofconsciousness, and the ability of the

mind to affect even pieces of paper containing writing at a great distance. Thiswas probably one of the most intensivemystical evenings that has ever beenheld at Rosicrucian Park and the members freely stated that the lessons learnedthrough these demonstrations would remain with them for many years to come.

Thursday, July 14

Another morning Forum session washeld after the Temple service and hereagain many valuable suggestions werediscussed. T he work of placing ourbooks in the public libraries of Americawas commented upon by the librariansand representatives in various cities whohave made it their business to see thatthe Rosicrucian books are not onlydonated by AM O R C to the variouslibraries but that the books are kept ingood condition and in circulation. Itwas reported that in most places inAmerica seven or eight of our books arehandled or seen every day of the year.Plans were proposed for the enlarge

ment of the library activities and for thespreading of the magazine circulationinto places where millions would readthem instead of the limited thousands.

During the course of the arguments amotion was made that A M O R C shouldnever include the subject of astrology inits graded courses of lessons. Th is motion was enthusiastically seconded bythe many delegates and was carriedunanimously, despite the fact that in theConvention hall were many eminentastrologers and students of astrology.

They all agreed that a study of astrology and the making of horoscopes hadno definite place in the Rosicrucianteachings and that any who were interested in these subjects and wanted totake it up in a complete manner shouldapply at some good school of astrology.Other motions along similar practicallines were made and carried, includinga motion to the effect that the entireConvention disapproved of the false andmalicious statements recently made inthe Canadian Theosophical Societymagazine which were fully investigated



by the members and delegates at thepresent Convention. Th ere appeared tobe not a single dissenting voice to thisproposal.

It was also proposed that the Editorof the Canadian magazine be asked tomake a retraction of the errors he hadpermitted, as a demonstration of hisdesire to see justice done and onlytruth contained in his publication. Members spoke freely from the floor andcommented on the fact that they had investigated practically every one of thecritical statements made in the Canadianmagazine and found them not only untrue but so easily disproven upon theleast investigation that it was evidentthat the Editor had made no investigation whatsoever.

Another motion made was to theeffect that a summer school should beplanned by A M O R C for the purpose ofoffering a six weeks’ intensive course ofstudy and clinical practice in the art ofhealing by Rosicrucian methods to belimited entirely to those who were nowlicensed physicians or registered nurses.It was pointed out that since AMORCis not primarily a healing organizationand does not seek to make practicinghealers out of its general membershipbut nevertheless contains in its archivessuch valuable knowledge as was testifiedto by many medical men present, thatthis reserve knowledge that is of specialvalue to physicians and nurses shouldbe given to them in a summer school. Itwas further moved and carried that thissummer school should be operated upona basis of nominal tuition fees thatwould enable the A M O R C to secure theservices and assistance of good physicians, well skilled in the Rosicrucianpractices, as teachers, and to operate aproper clinic for the demonstration andtest of these principles. After the motion

was carried unanimously, the Imperatorexplained that plans would be evolvedfor this school and an announcementmade later during the year in some issueof the Rosicrucian Digest.

During the noon period of today the7 7 ,e official Convention photograph waso • • taken with the many hundreds o f mem-Kosic ruc tan , , i , . J , . ,bers and delegates grouped in a large

semi-circle grandstand that was speciallybuilt for the purpose. Th ose desiringcopies of this picture, which will be

D i gest Sept em ber 1 9 3 2

over three feet long and seven or eightinches wide, may secure one by sending$1.15, which includes postage and packing to the Rosicrucian Supply Bureau.Such photographs make fine souvenirsof the Convention even for those whowere not able to be present.

After the taking of the picture, themembers and delegates assembled againin the Convention hall to listen to furtherlectures and talks on the practice ofRosicrucian principles. The attendanceat the Convention has greatly increasedand the meetings are becoming moreenthusiastic and profitable as each hourpasses.

Between the afternoon and eveningsessions the usual Temple service washeld and at 8:00 P. M. a special honor

ary initiation was held in the EgyptianTemples for those who are honored withthe title of Temple Builders. This specialinitiation is granted to those who havemade a voluntary donation toward aspecial fund for the maintenance oftemples built by the organization. Th eImperator conducted the initiation andat its close another daughter of one ofthe members was inducted as a Col-ombe-in-waiting, and a Brother fromone of the eastern States was appointedand authorized representative of the organization to assist in its wider spiritual

activities.During the initiation ceremony a general session of the Convention was heldin the auditorium at which time theSupreme Secretary delivered a magnificent lecture on the subject of Rosicru-cianism and comparative philosophies.It was generally reported by every member and delegate that this was the mostcomplete survey of the ancient philosophies and religious teachings ever madeat any Rosicrucian assembly.

Friday, July 15

This day being the last of the officialbusiness activities of the Convention allmembers and delegates in or near San Jose arrived early and attended all ofthe committee meetings, temple services,and small group assemblies prior to theopening of the morning Forum. Th issession of the Forum was spent in carefully analyzing the various problems ofthe student with the idea of augmentingor adding to the lectures and lessons in



such a manner as to make every pointmore clearly understood. It was a sessionof intensive analytical study of the instruction system and of the fundamentallaws of the Rosicrucian teachings.

The afternoon session was given overalmost wholly to the reports of the various committees which had been extremely active during the Conventionand to the adoption of resolutions. Th edelegates and members were intenselyserious and profoundly concerned inconnection with the reports of the committees and the precise wording of eachand every resolution and once again theImperator implored, as he had in severalother sessions of the Convention, thatany member, as well as any delegate,who had any criticism or constructivesuggestion lying within his consciousness should speak out and thoroughlyvoice what he had in mind and giveeveryone an opportunity to study thecriticism or suggestion and act upon it.

It is a notable fact that at each of theConventions held by the organizationthe spirit of democracy is very evidentand the newest member in the lowestgrade has an equal opportunity withevery older member to express himselfon any point that relates to any part ofthe work of the organization. In themany discussions that have taken placethroughout the week and in the presentation of resolutions or suggestionsin the various committees there has beenabsolutely no restraint, and on this particular occasion the Imperator statedthat he did not want to have a singlemember or delegate leave the Convention without having had an opportunityof expressing any thought that might bein his mind. He said that this was thetime and the place for any member to

present any criticism or any correctionof any part of the Rosicrucian system, orany personal opinion of a critical nature,and that no one should feel reluctant toso express himself inasmuch as the entireexecutive staff and the Grand Council ofthe organization were happy to receivesuch suggestions and act upon them.

Many of the resolutions finally presented to the Convention through theResolution Committee or from the floorof the Convention after the Imperatormade his speech imploring every dele

gate or member to have his say, were

analyzed and reworded and reformed anumber of times in order to meet theapproval of any who objected and inonly one instance was a resolutionadopted with a single objection and inthis case a minority of three or fourobjected merely to a partial wording ofthe resolution and not to the spirit of it.In this regard the business sessions ofthe Convention were certainly the mostharmonious and cooperative that wehave ever held.

The following represents a very briefoutline of the resolutions that were presented either through various committees or direct from the floor of the Convention and carried by a unanimous ormajority vote.

1. A resolution to the effect that theConvention in full assembly express itsdeep appreciation to the Imperator, Secretary and Supreme Officers and hostesses, as well as all the employees atheadquarters, for the generous welcomeand courtesy manifested throughout theConvention.

2. Resolved that the Convention express its appreciation to the delegateswho came from distant lands andauthorizing them to carry back to theirhome lands the good wishes and love of

the members assembled at the Convention.3. Resolved that the Convention ex

press its appreciation to the city officialswho made speeches of welcome, to thelocal newspapers that published thedaily activities and pictures of the Convention, and to the citizens of San Josefor their cooperation in making the weekone of great happiness and convenience.

4. Resolved that the Convention goon record as supporting the SupremeLodge and the Grand Lodge and all of

the executive officers in their policy ofself-defense and that proper steps shouldbe taken in the future to defend the organization against the attacks of thosewho represent the enemies of Light, Lifeand Love.

5. Resolved that this Convention,after investigation on the part of itsvarious committees, go on record as condemning as false and deliberately malicious the matter published in the December, 1931, to June, 1932, issues ofthe “Canadian Theosophist" attacking

the AM O R C , and that a request be sent



T h e Ros ic ruc ian Digest Sept em ber 1 9 3 2

to the Editor of that Publication that hemake a retraction in one of his earlyissues as evidence of his desire to befair and just in a typically Theosophicalspirit.

6. Resolved that this Convention goupon record as dedicating itself to thespiritual conviction of unshakable confidence in the efficient and competentleadership of the Imperator to guide thedestinies of the Order.

7. Resolved that greetings of loveand peace as well as acknowledgment besent to all of those officers representingforeign jurisdictions in many lands whosent special letters of greeting to theConvention and whose letters of greeting were read and examined, personally,

by the members assembled in the Convention.8. Resolved that this Convention

select San Jose as the meeting place forthe next annual Convention, the exacttime of which shall be determined by theexecutive officers.

9. Resolved that the magnificentchest presented to the Imperator at thisConvention and which is to become thearchive of the Order's most secret andsacred papers for the future be photographed and reproduced in some form

so that pictures of it may be made available to all members.10. Resolved that this Convention

express its desire to the members tocooperate in the subject of relievingpressure from headquarters in the matterof correspondence, particularly in incidental details, in order to give the Imperator and other officers more time forthe promotion of the higher interests ofthe Order.

11. Resolved that a period of silentconcentration, prayer and music be held

during the last hour of the officialsessions of the Convention in commemoration to all departed members ofA M O R C who have passed beyond theVeil since the last Convention.

12. Resolved that in view of the factthat the Wo rld 's Fa ir will be held inChicago next year that the members ofthat district cooperate with headquartersin establishing and maintaining someform of representation and distributionof literature at the W or ld ’s Fairthroughout the period of its existence.

13. Resolved that the plan adoptedat last year’s Convention called, “TheImperator’s Corner Stone," be broughtto the attention of all of the members ofA M O R C by an occasional mentioning

of it in the Rosicrucian Forum despitethe Imperator’s personal objection tosuch publicity on the basis of modesty,and that the members throughout thecountry give this plan their heartysupport.

The evening meeting, constituting theclosing of the business sessions of theConvention, represented the largestattendance at any one of our many Conventions and there were a number ofinteresting surprises. Perhaps the mostimpressive was that of the unexpected

presentation to the Supreme Lodge ofan oil painted portrait of the Imperatorin his official robes. The painting andits hand-carved frame were made byBrother James Cocks of the GrandLodge and the presentation was madeby his wife in a very impressive speech.The picture is remarkable for the factthat it was made without the Imperator’sknowledge and without any sittings, asis the usual custom. The picture waspresented to the Supreme Lodge to behung in the Supreme Temple and to bean historical exhibit for future generations. It is a masterful piece of workand the members attending the Convention spoke of the fact that the painterhad evidently worked from his spiritualcontacts with the Imperator and hadcaught the psychic or spiritual characterrather than the physical exclusively.

Closing addresses were made by eachone of the officers of the executive staffand the Convention adjourned to meetonce more at a banquet.

Saturday, July 16

Most of this day was spent in sightseeing and in visits to homes, offices, andplaces of interests around the city and at6:00 o'clock the delegates and membersagain assembled at the largest hotel inthe city where the largest dining roomavailable was taxed to its capacity, forit was unquestionably the largest banquet gathering the city had ever seen.Here, Sister Muntz had her stringed orchestra playing merrily from the time the



members entered the banquet room untilthe time came for speech making. Themany hundreds of members were dressedin beautiful colors and with coloredlights playing upon them and a revolving chandelier suspended in the centerof the ceiling reflecting the lights in alldirections and with large baskets offlowers placed everywhere and on thetables, it was indeed an impressivescene.

During the course of the evening twohuge baskets of flowers were presentedto the Imperator and his wife and theSupreme Secretary and his wife as coming from those officers in various citieswho could not attend the Conventionand who had united in having theseflowers represent them. At the close ofthe banquet the members were entertained by Madam Beatrice Bowman,coloratura soprano, formerly of theMetropolitan Opera Company of Canada. She was ably assisted by fourother professional singers and several ofher pupils. Madam Bowman was ultimately urged to render a number of herfavorite selections, including one whichsome years ago was considered thesweetest song ever sung across the footlights of the Metropolitan Opera House;namely, "The Last Rose of Summer."All of the artists were charming in theirrenditions and the members were delighted with the magnificence of themusic and perfect training of the voice.Brother Lloyd Curtis also entertained uswith a number of comet solos andBrother Deans, a delegate from Australia, demonstrated a new musical device which can be used on the pianokeyboard by one untrained in music toplay melodies in perfec t harmony. Thissurprising instrument gave a marvelous

demonstration.There were many resolutions passed

expressing the appreciation of the members for the hospitality and courtesyshown them during the Convention andexpressing the conviction that it was thelargest, finest, and most harmoniousConvention that the members had everattended. T he Imperator finally broughtthe 1932 Convention to a close with abenediction and the members hurriedaway in a long caravan of automobilesand buses up the mountain side of the

valley to an air castle dance pavilion.

where arrangements had been made todedicate the entire evening to the Rosi-crucians and where the younger people— and some of the older ones too—danced until midnight.

And now it is a day after the Convention has closed. Every bit of ouroffice routine at headquarters has beenupset and delayed for a week and wefind ourselves in a jam so far as correspondence and other details are concerned, but what a wonderful week itwas! Th ere were hundreds of sidelightsthat I have not even attempted to mention and there probably will be referenceto this Convention in our magazine articles and correspondence for months tocome. Every hotel in the city did itsutmost to entertain the Rosicrucianguests beyond all limitations. Everystore, every restaurant, theater, andmeans of entertainment and comfortstressed a point to make our membershappy. The city united in a wholehearted welcome and kept it up throughout the week. Th e weather was idealand so cool during the evenings thatmany of the windows of the auditoriumhad to be closed. The middle of the daywas warm enough to permit the membersto wear outing suits and to roll aroundon the lawns of Rosicrucian Park and tohave themselves photographed in groupsof all kinds in front of the Shrine, theTemple, and the many pretty beds offlowers. It was naught but harmony,peace, constructive thought, good will,and happiness at every session of theConvention and at every group meeting,committee meeting, or informal conclaveheld on the lawns. To day , everyone isdeparting, smiling and peaceful and allare agreed that they must come againand enjoy another happy week.

The new museum building was one ofthe centers of attraction and the members spent much time in viewing the rarerelics and works of art from all parts ofthe world. Th e letters and telegramsthat came from members and officerswho could not attend and the letters andcablegrams of greetings from foreign

jurisdictions constitu ted another pleasan tincident throughout the week. Tho usands of photographs were made by themembers here during the Conventionand no doubt they will be distributed to

all parts of the world and if any want to



have a large photograph of a major portion of the delegates and membersassembled here they are at liberty tosend $1.15 to the Rosicrucian SupplyBureau and ask for a 1932 Convention

picture and it will be carefully sent postpaid.

In closing I would like to repeat whatI heard said today at a luncheon of theKiwanis Club in this city, representinga very large number of the city’s mostprominent business men and officials.They said that this Rosicrucian Convention just closed, was a remarkabledemonstration of how little the depression throughout the country has affectedRosicrucians, for while other Conventions held here and in other western

cities have been smaller than anticipatedand many have been abandoned, theRosicrucian Convention was larger inevery sense than we had hoped for andthe class of people who attended and thespirit they manifested was a testimonyto the teachings and ideals of the organization.

Thus once more our annual Convention has closed, helping us m at e r i a l l y

with hundreds of valuable suggestionsand in every way strengthening the organization and giving it the unlimitedsupport morally and in every other wayof its wide membership.

The Grand Council [or 1932 33

By unanimous vote of the membersand delegates assembled at this lastConvention the following high officersand members of the Order were electedto compose the Grand Council of theOrder in North America for the yearending at the Convention in 1933. Eachof the following Grand Councilors isalso an Inspector-General for the districtsurrounding the city and state in whichhe lives. Dr. J. B. Clark , Van couver, B.

C., Canada; Mr. John P. Callaghan,Montreal, P. Q., Canada; Mrs. MarieClemens, Boston, Massachusetts; Dr.Charles Green, Pittsburgh, Pennsylvania; Mr. Joseph F. Kimmel, Wa shin gton, D. C.; Hon. Manuel RodriguezSerra, San Juan, Porto Rico; Mr. F. H.Ingersoll, South Bend, Indiana; Dr. James D. W ard , Sa n Antonio, Texas:Mr. E. D. Bufmyer, Raymond, W as hington.

V V V

OFFICIAL ROSICRUCIAN CONVENTION PHOTOGRAPHSThose who live at distant points and were not so fortunate as to be able to attend

the successful Convention of the Order this July, may, however, have one of the largephotographs showing the many delegates and representatives and members who werepresent at this unique session. One of the days of the Convention a photog rapher ofthe city erected before the Francis Bacon Auditorium, a large grandstand and the manyhundreds of members and delegates were seated and an official photograph was takenof them. Most ly all of those present secured one of these photographs. You , too, willbe pleased to have one. Fram e it and place it in your sanctum. It is unusually clearand all details stand out w*ell. W h y not purchase one today? Yo u may secure a C onvention photograph for only $1.15, postpaid. It is a large photograph— 40 inches inlength and 8 inches in width. Send your order and remittance to the Ros icruci an Supp lyBureau, San Jose, California.


YOU ARE THE JUDGEAs a reader of the ‘ Rosicrucian Digest” you are the one to determine the nature of the

articles that you wish to appear herein. If you have any suggestions as to the subjec tsthat should appear in the "D ige st”— what particular articles you like, or what articles youdo not like— please let us here from you.

After reading this issue, take a postcard, and comment on the different articles whichyou liked or did not like in this number. Do not feel that everyone else will do this andthat you need not, because if everyone thought that, there would be no comments. W eare soliciting your suggestions and your criticisms.

EDITOR, Rosicrucian Digest, San Jose, California.



T H E S A C R E D G R O T T OThis famous mystical painting as one looks at it conveys the feeling of penetrating the mysterious realm of the unknown guided only by the lightof one’s soul.—Pa inting by Gd. P. v. Erlang. —(Compliments of the Rosicrucian Digest)



xcp

I

I System and OStartswith theIndividual—A systematicand orderly

arrangementof the lecturesis possible withthis handsomeserviceable binder.

W e have again met the demand of the membership.

Members have asked for a binder that wil l accommodatea large number of lectures, be durable, and yet low inprice . This b inder incorpora tes A L L TH ES E F EA TU RES .It is made of heavy board covered with high gradecloth (not paper.) The leather string faste ne r will extendto accommodate forty lectures, about one year 'sstudies. It is attractive in ap pe aran ce h aving the nam eand symbol of the Ord er s tam ped in gold upon thefront. The cover is hinge d for conve nienc e.

Inside there is printed an index table to assist themember in indexing the lectures filed in the binder forready reference.

This binder is brought to youfor only ...... . .............................. Postpaid

(For those who wish to bind and index each year'slectures, a set of three binders is offered for $2.50postpaid.)

• • •

1 . 0 0

ROSICRUCIAN SUPPLY BUREAUS A N J O S E C A L I F O R N I A



THE PURPOSES OF T H E R O S I C R U C I A N O R D E R

The Rosicrucian Order, existing in all civilized lands, is a non-sectarian, fraternal body ofmen and women devoted to the investiga tion, study, and practical applica tion of natural and

spiritual laws. Th e purpose of the organization is to enable all to live in harmony with thecreative, constructive, Cosmic forces for the a ttainment of health, happiness, and Peace.The Order is internationally known as A M O RC (an a bbreviation), and the A M OR C in

America, and all other lands, constitutes the only form of Rosicrucian activities united in onebody having representation in the international Rosicrucian congresses. Th e A M ORC does notsell its teachings, but gives them freely to all affiliated members, together with many otherbenefits.

Inquirers seeking to know the history, purposes, and practical benefits that they may receive from Rosicrucian association, are invited to send for the free book, "The Wisdom of theSages.” Address, Librarian, S. P. C., care of

A M O R C T E M P L ER O S I C R U C I A N PARK SAN JOSE. CA LIFORN IA, U.S .A.

(CABLE ADDRESS: "AM OR C” RADIO STATION 6KZ)

Officials of the 7\[orth American Jurisdiction(Including the United States, Dominion of Canada, Alaska, Mexico, Guatemala, Honduras, Nic

aragua, Costa Rica, Republic of Panama, the W es t Indies, Lower California, and all landunder the protection of the United States of America.)

H. SPEN CER LE W IS, F.R.C., Ph. D .................... ImperatorRALPH M. LE W IS, F.R.C., ..................................................................................................... Supreme SecretaryCHARLES DANA DEAN, F.R.C., ....................................... .................................... National Grand MasterA. LEON BATCHELOR, F.R.C., ............ ............. ................................. ............ Director of CorrespondenceE T H E L B . WA R D ........................................................................................................ Secretary to Grand MasterHARRY L. SHIBLEY, F.R.C..... . ....... .

.......................... ............ ............ Director of Editorial Department

Th e following principal branches are District Hea dquarters of A M O R C

New York City, New York:AFRAMERICAN Chapter of AMORC, 125W est 130th St., Claxton C. Swift, Master.805 St. Nicholas Ave., c/o Tate, New YorkCity, New York.

Boston, Mass:Mass. Lodge, Mrs. Marie Clemens, S.R.C,

Master, Lodge Building, 739 Boylston Street.Pittsburgh, Pa.:

Penn. First Lodge, Geo. W . Postgate, 1417Duffield St., Pittsburgh, Pa.

Hartford, Conn.:Isis Lodge, AM OR C, Mr. W . B. Andross,Master, Box 54, South Windsor, Conn.

San Francisco, California:Francis Bacon Lodge, John M. Dearing.Master, 1655 Polk St., San Francisco, California.

Los Angeles, California:Hermes Lodge, AMORC Temple, ReadingRoom and Inquiry office open daily, 9 A.M.to 9 P.M., except Sundays. Granada Court,672 South Lafaye tte Park Place. E. E.Chaffey, K.R.C., Master.

San Jose, Calif.:Grand Lodge Session for all members. Tuesday evenings, 7:30 to 8:30 P.M., NagleeAve., Rosicrucian Park.

Chicago, 111.:Chicago Chapter No. 9., O. G. O'Delius,Master. Offices and Reading Room (opendaily and evenings), Auditorium Hotel (ClubRoom No. 4) 430 South Michigan Ave.(Telephone Harrison 5000).

Philadelphia, Penna.:Delta Lodge No. 1, AMORC, Henry Wilcke,Master, Stevens House, Lancaster, Pa. JohnR. Springfield, K.R.C., Secretary 1448 No.57th Street.

(Directory Continued on Next Page)



Portland, Oregon:Portland Chapter, Clara Grace Anderson,F.R.C., 424 Clay St., Telep’ne Beacon 5964.

Seattle, Washington:AMORC Chapter, A. C. Runte, Master.1113M Howell, Seattle, Was h. Library andReading Room, 501 Haight Bldg. Openevery day 10 a.m. to 4:3 0 p.m. Even ings7 p.m. to 9:30 p.m. Telephone Seneca 9215.

Other Chartered Chapters and Lodges of the Rosicrucian Order (AMORC) will be found inmost large cities and towns of North Am erica. Address of local representatives given on request.

P R I N C I PA L C A N A D I A N B R A N C H E S

Vancouver, B. C.:Canadian Grand Lodge, Mr. Merritt G. Gordon, Master, AMORC Temple, 560 GranvilleStreet.

Montreal, Quebec, Canada:Societe d’etude d’AMORC (French Section),Marcel Henry, Master, 3837 St.-Denis St..Montreal, Quebec, Canada.

Winnipeg, Man., Canada:C. H. Best, Master, 310 Parkview St., St. James, Winnipeg, Ma n., Canada.

Victoria, B. C.:Victoria Lodge. Secretary, AMORC, Box 14Inquiry Office and Reading Room, 101 UnionBank Bldg. Open week days 10 a.m.—6 p.m.

Edmonton, Alta.:Mr. A. T. Thomas, Master 9533 JasperAvenue, E.

S PA N IS H -A M E R IC A N S E C T I O N

Th is jurisdiction includes all the Spanish-speaking Countries of the New W orld . Its SupremeCouncil and Head Office are located at San Juan. Puerto Rico, having local Representatives in allthe principal cities of these stated Countries.

Hon. Manuel Rodriguez Serra, F.R.C., Supreme Grand Master, P. O. Box702, San Juan, Puerto Rico.

Armando Font de la Jara, F.R.C., Secretary General, P. O. Box 36, San Juan,Puerto Rico.

The name and address of other Officers and Branch Secretaries cannot be given general publicity, but may be obtained for any information or special purposes, through the Head Office atSan Juan, Puerto Rico.

A LL C O R R E S P O N D E N C E S H O U LD B E A D D R E S S E D TO T H E S E C R E TA RY G E N ER A L

A F E W O F T H E F O R E I G N J U R I SD I C T IO N S

India:The Supreme Council, AMORC. Calcutta,India.

Scandinavian Countries:The AMORC Grand Lodge of Denmark,Carli Anderson, S. R. C., Grand Secretary,Manogade 13th Strand, Copenhagen, Denmark.

France:Dr. H. Gruter, F.R.C., Grand Master, Nice.Mile. Jeanne Guesdon, S.R.C., CorrespondingSecretary for the Grand Lodge (AMORC)

of France, 56 Rue Gambetta, VilleneuveSaint Georges, Seine & Oise).Austria:

Mr. Many Cihlar, K.R.C., Grossekreter derAMORC. Laxenburgerstr, 75/9, Vienna, X.

China and Russia:The United Grand Lodge of China and Russia, 8/18 Kvakazasaya St., Harbin, Manchuria.

Australia:The Grand Council of Australia, M. S.Kowron, F.R.C., Grand Master, "Sandhurst,”52 Fletcher St.. Bondi, Sydney, N .S.W .

England:The AMORC Grand Lodge of Great Britain,Mr. Raymund Andrea, K.R.C., Grand Master.41 Berkeley Road, Bishopston. Bristol, Eng.

Dutch and East Indies:W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

Egypt:The Grand Orient of AMORC, House of theTemple, M. A. Ramayvelim, F.R.C., GrandSecretary,7, Rue Talkha, Heliopolis.

Africa:The Grand Lodge of the Gold CoastAMORC. Mr. H. C. Moncar, Grand Master.P. O. Box 329 Accra, Gold Coast, WestAfrica.

Costa Rica:William T . Lindo, F.R.C ., Grand Master,P. O. Box 521, Limon, Republic of CostaRica, C. A.

The addresses of other foreign Grand Lodges an d secretaries will be furnished on application.



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Rosicrucian libraryThe following books are r ecom me nde d becaus e of the special know ledge they contain, not to be

found in our teachings and not available elsewhere.

Volum e I. R O S I C R U C I A N Q U E S T IO N S A N D A N S W E R S A N D C O M P L E T E H I S T O R Y O F T H E O R D E R .

The story of the Rosicruc ian ideals, traditions, activ ities, and accomplishments is told interestin gly in thisbook, and the scores of que stions form a small encyclop edia of knowledge. Over 300 pages, printed on finebook paper, bound in green silk, and stamped in gold. P ric e $2.00 p er copy, postpaid.

Volum e II. R O S I C R U C I A N P R IN C I P L E S F O R T H E H O M E A N D B U S IN E S S.

A very practical book dealing with the solution of health, financial, and business problems in the home andoffice. Well prin ted and bound in red silk, stam ped with gold Pr ice $2.00 per copy, postpaid.

Vo lu m e III. T H E M Y S T I C A L L IF E O F J E S U S .

A rare account of the Cosmic preparation, birth, secret studies, mission, crucifixion, and later life of theGreat Master, from the records of the Essene and Rosic rucian Brotherhood s A book that is demanded inforeign lands as the most talked about revelation of Je sus ever made. Over 300 pages, beautifully illustrated ,bound in purple silk, stamped in gold Pr ice $2.25 per copy, postpaid

Vo lu m e V. " U N T O T H E E I G R A N T . . .”

A strange book prepared from a secret manuscript found in the monastery of Tib et It is filled with themost sublime teachings of the ancient Masters of the Fa r East. The book has had many editions. Wellprinted with leathe rette cover. Price $1 25 per copy, postpaid

Volum e VI. A T H O U S A N D Y E A R S O F Y E S TE R D AYS .

A beautiful story of reincarnation and mystic lessons. This unusual book has been translated and sold in manylanguages and universally endorsed Well printed and bound with attract ive cover. Pr ice 85c per copy, postpaid

Volu me V II. S E LF M A S T E R Y A N D FAT E, W I T H T H E C Y C L E S O F LIFE .

A new and astounding system of determining your fortunate and unfortunate hours, weeks, months, andyears throughout your life. No mathem atics required. Bet ter than any system of numerology or astrologyBound in silk , stamped in gold Pr ice $2.00 per copy, postpa id

Volu me V III. T H E R O S I C R U C I A N M A N U A L .

Most complete outline of the rules, regulations, and operations of lodges and student work of the Order,with many interestin g art icles, biographies, explana tions, and complete Diction ary of Rosicrucian terms andwords. Very completely illust rated . A ne cessi ty to every student who wishes to prog ress rapidly, and a guideto all seekers. Well printed and bound in silk, stamped w ith gold. Pr ice $2.00 per copy, postpaid.

Volum e XI. M A N S I O N S O F T H E S O U L, T H E C O S M I C C O N C E P T I O N .

The complete doctrines of reincarnation explained. Th is book makes reincarnation easily understood,illustrated, bound in silk, stamped in gold, e xtra large. Pric e $2 20 per copy, postpaid.

Well

Volum e X II. L E M U R I A — T H E L O S T C O N T IN E N T O F T H E PA C IF IC .

The revelation of an ancient and long forgotten Mystic civilization. Fas cinat ing and intriguing Learn howthese people came to be swept from the earth . Know of the ir vast knowledge, much of which is lost to mankindtoday. Well printed and bound, illustrated w ith cha rts and maps. Pri ce $2.20 per copy, postpaid

Send all orders for hooks, with remitta nces, direet to ROSICRU CIAN SU PP LY BUR EAU , Rosieruciiin Park, San Jos e, Cal.



i ^ l O ffc

> T f /

O C T O B E R 1 9 3 225c Pe r Copy



J f

1 j & u g g e s f a o n g

R O S I C R U C I A N E M B L E M S4 Members desiring Rosicrucian emblems may obtain them from Head- 1

J quarters. They are made of gold, beautifully inlaid with enamel, neat in size, and (?(f consist of the triangle surmounted by the Egypt ian cross. M en ’s style emblem $) J with screw back, $1 .85. W om en ’s style, with patent safe ty catch pin, $2 .00. £

I. H O M E S A N C T U M S U P P L I E S 1

$ Rosicrucian Can dlesticks: Beautifully designed to represent Egyptian col- C'b umns like those in Egyp t and in the Supreme Tem ple at San Jose , finished in Jd) dark red mahogany, mounted on double triangle base. Ea ch will hold regular iC

((, size candle. Price $2.50 per pair, postage prepaid. ^ J Sanctum Cross: Design of this cross is like the famous Egyptian Crux(f Ansata (the looped cro ss) , mounted on double triang le and finished to match ^* the candles ticks, with red stone in the center of the cross. A very beautiful and (?

symbolical ornament. Price $2.0 0, postage prepaid. AStudent’s Membership Apron: For those members who wish to wear the A

typical Rosicrucian triangle lodge apron while performing ceremonies at home, kthis symbolical device made in the ancient manner and easily tied around thebody and containing the Cross and Rose within the triangle , will be found (fvery appropriate. Price $1.35 each, postage prepaid.

Rosicrucian Incense: A very delicate perfumed incense, carrying with itthe odor and vibrations of the Orien tal flowers. Made especially for us incondensed form, so that a very small amount is necessary at one burning.

Fa r superior to any high priced incense on the market. Price $ .65 for a^ box consisting of twelve large cubes sufficient for many months' use, postage J) prepaid by us. (f^ Complete Sanctum Set: Includes two cand lesticks, the cross, box of in- ^ J cense, the ritualist ic apron, all described above. Special price if complete set^ is ordered at one time, $5.00, postage prepaid. ^

i R O S IC R U C IA N S TAT I O N E RY jf^ Boxes of twenty-four sheets of beautiful blue stationery, broadcloth linen J<3 finish, with envelopes to match, club size. Each sheet bears a symbolic Rosi- 1

crucian emblem. Th is is fine stationery to use in writing to a friend or acquain t- j) J ance to show your affiliation with the Order. Pr ice per box. $1.25 , postage (£ ^ prepaid. ^

J A U T O E M B L E M S fV Made especially for your automobile, but can be used anyw here. M ade Ad) of solid Art Brass Burnished , with Red Metal Rose. Emblem is identical with *($ the smaller emblem worn on lapels. Easily attached to radiator. Five and one- j] J quarter inches high. Pr ice, $1 .30, postage prepaid.

| A T T R A C T I V E S E A L S |

ft Beau tifully printed and embossed gum seals about the size of a twenty-five S)r cent piece in red and gold to be used in sealing envelopes or on stationery.^ Contains the emblem and name of the Order. Price 50c per hundred, postpaid. ^

1 t



T H E S C H O O L O F TH E V E S TA L V I R G IN STh is painting on a wall of Pompeii shows the Ve stal Virgin s in seclusion in their school. Th ey were the " Colom bes” and

"S iby ls” of their time. Engrav ing by Illman Brothers.(Compliments of the Rosicrucian Digest.)



IS TliVLE

_A_IVING

ABOUTYOU 1

DRAWING

Is today another day of yes te rdays? Are youdoing the same routine details, meeting thesame people, having the same petty pleasures— still longing fo r the things that are just be-yond your circle of influence and means? Timedraws a ring of habit about the man andwoman who remains fixed in their mental life.The Rosicrucian Brotherhood will reveal to youin a simple, fascinating way how you may useyour dormant mental faculties to expand yourcircle of life. Behind the veil of your outer mindlies the source of your inspiration, ideas, themental well of creative power. Learn to drawupo n this source. The Rosicr ucian will explainhow you may possess those things of the world

that time has seemed to put "just outside" ofyour reach.

i h L j y Jin c i / jit u i T i v e e ' j

W r i t e N O W , t o d a y f o r t h e f re e,n e w b o o k e nt it l ed " T h e W i s d o m o fthe Sage s ." I t po in ts out how youM A Y L E A R N , l ik e t h e m as t er mi n dsof all ages, to use the suppressedpower of your mind to expand yourcircle of life. Ma il in this coup onas a first stop toward the ending ofm e r e e x is t en c e a n d t h e B E G I N N I N Go f A B U N D A N T L IF E.

Scribe S.P.C.

R 0 5 K R IK I A N B R O T H E R H O O DA M 0 R C

S A N J O S E , CAL IFOR NI A

Scribe, S.P.C.ROSICRUCIAN b r o t h e r h o o d

San Jose, California

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

Address ............................. .. .......................



ROSICRUCIAN

DIGESTC O V E R S T H E W O R L Dn s n r

C O N T E N T S

The Scho ol of the Vestal Virgin s Frontispiece

T he T h ou g h t o f t he M o n t h ............... By The Imperator

Tom orrow 's Civilization... By Sro. Eva W alte rsC a t h e d r a l C o n t a c t s .............. . .... . ........

W h a t M e m b e r s h i p M e a n s To Yo u B y T he I m p e ra t o r

Pages from the Past .....................

Scien ce vs. Rosicrucian ism By H. Spe nc er Lewis, F.R.C.

Sanc tum Musings

" N a t u r e O b e y i n g O u rD e s i r e s " . B y A . L e on B at ch elo r, F.R .C .

A n E g y p t i a n " F e a s t " .................... Illustration

Subscription to the Rosicrucian Digest, Three Dollars per year. Singlecopies twenty-five cents each.

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Published Monthly by the Supreme Council of

T H E R O S I C R U C I A N O R D E R — A M O R C

ROSICRUCIAN PARK SAN JOSE. CALIFORNIA

THE OFFICIAL, INTERNATIONAL ROSICRUCIAN MAGAZINEOF THE WORLD-WIDE ROSICRUCIAN ORDER

Vol. X O C T O B E R , 1 93 2 N o . 9



T h e Ros ic ruc ian D i gest O ct ob er 1 9 3 2

E HAVE heardvery much of lateabout that invis

ible a n d almostindefinable thingcalled prosperitywhich is hidings o m e w h e r e“around the corner” and may ata n y moment beblown around intoour presence likea gust of wind or

cloud of dust. Along with this prophecy we hear also a great deal aboutnormal and abnormal conditions andour possible return to normalcy.

The first time that the word normalcy became popular in America wasin connection with the ending of theW ar and the return of peaceful days.W e were assured that normalcy wouldreturn after the W ar. So far as acertain amount of peace in Americais concerned, there was a return tonormal conditions but we had neithercomplete peace nor complete normalcyafter the W ar nor have we had anysign until recent months. In fact, view

ing the year s since the W ar it wouldappear that instead of returning tonormalcy in 1918 we started out on a

joy wagon as a nation of people, andcontinued to make whoopee until the joy wagon broke and the spell ofabandonment of our senses came to anend.

To those persons who look upon theyears from 1918 to 1929 as normal,the present year of 1932 will appearas subnormal. To those who look

upon the years preceding the W a r asnormal, the present year begins tolook like something that is perfectly

normal. O f course, it is all a matterof one’s view-point or the color of theglasses through which we view ourconditions.

Those who think that the years from1918 to 1929 were normal and who areliving in expectation that we will return to such years again, there is along period of bitter disappointmentwhich they will have to face and thesooner they come to a realization ofthis the better it will be for all concerned.

I do not mean to say that thereare not some abnormal or subnormalconditions existing in the businessworld today. Unquestionably the greatest factor in this present situation isthat of fear and nation-wide fear iscertainly an abnormal condition. I donot believe that all of the W a r propaganda spread in the United Statesprior to our entrance into the WorldW a r created as much real fear in thehearts of American people as existstoday. The war propaganda awakeneda spirit of protest and defiance and

sent millions of our boys across thesea; but while we were fearful oftheir safety and fearful of their return. we were not fearful of the outcome of the W a r nor were we fearfulof our own economic integrity or stability. To da y, however, our fear isnot for the safety of our men or boysbut of the safety of our finances. W ewere justified in fearing for the safetyof our boys in going into W ar but weare not justified in our present fear





reports are found; namely, that theAmerican people are buying less thingsday by day, week by week, than everbefore. Th ey are not only buying farless than they bought during the luxurious years of 1918 to 1929 but they

are buying much less than they boughtduring the years before the W ar . Ifevery man who needed a new suit ofclothes, new shoes, new hat, and anew necktie, and every woman whoneeded new clothina, and every homethat needed new furniture, and everybusiness that needed new equipmentwould proceed to buy the actual necessities as they would buy them in anormal year, we would find the unemployment situation quickly settled.

The other problem relating to thefarmer is a difficult one to analyzeand to solve. From our point of view,based upon unbiased and very efficientauthority, we say that the farmer willbe the last to benefit by the return tonormal conditions. It is unfortunatethat this is so but there is no otherway to bring about the very desirableand necessary improvements that hemust have if he is to continue to bethe backbone of the nation’s wealth.Before the farmer can be benefited,before his farms can be made to payhim any profit and before he can

hold his head erect and protect hishome and take his place among thenation’s honored citizens with any degree of security in a financial way,the unemployed must ao back to workthrough the release of money now held by those persons who are notbuying what they should buy. Th egreat economic conditions must changein the cities and towns before it canbring any effect to the agricultural orfarm districts. No relief can be permanently and efficiently establishedamong the farmers or agriculturists before it is established in the largercities. All who have been at work andare capable of working under normalconditions must return to work, andmoney must be in proper circulationand food stuffs must once again rise

T h e to the proper value and relationshipRosic ruc ian to human needs before the farmer willD i gest find anY succor in his present dilemma.O ct ob er Regardless of how the Federal Gov-1 9 3 2 ernment or State Government may

come to the aid of the farmer, hisgreat relief and the real sureness ofhis integrity and standing in the futurelies in the hands of all the peopleeverywhere and the change towardthat condition must begin with the

people living in the larger cities andlarger communities. Federal relief willrequire years and years of slowstruggle and disheartening trials andtribulations before the surviving farmers and agriculturists could benefitby it. A quick return to normal conditions in the larger cities throughthe spending of hoarded money andthe overcoming of the fear of economicsafety would bring a relief to the farmer very quickly and very satisfactorily.

To those who say that the presentsituation is not bordering upon normalcy or to those who say that a return to the conditions of the yearsbefore the W a r would be going backwards rather than forward, let me saythat if any individual desires to makea normal year of an abnormal one inhis own personal life, it is his privilege and he has the power to do so.If our present scale of salaries andincome is unsatisfactory to any individual he can increase that incomethrough increased effort and increased

earninq. At no time in the historyof civilization has there been any nullification of the law of the survival ofthe fittest nor will there ever be aneutralization of the power of individual effort. Regardless of what th e scale of prices has been at any timein the history of our country therehave always been those who haveearned more or deserved more thanthe scale. If anyone is of the type ofmind that must have its abnormal luxuries, abnormal spending power, andabnormal bounties of life, while othersare living according to a normal, established system, there is nothing toprevent such a person from risingabove the normal scale and obtainingthat which is above the normal. Undoubtedly the next ten years or morewill see the rising of many who willlive above or beyond the normal conditions. The y will try to maintain inthese normal years, the conditions of



abnormality which existed in 1928 and1929. It is each one's individual privilege to rise to any heights and toany level of luxurious or riotous living that may be desired. Unq uestion

ably, there will be a greater demandfor leaders and super-men and superwomen than ever before and thesewill undoubtedly not only survive there-action of this change to normalcybut will rise above the normal conditions and become part of the classof persons who will earn more andspend more than the average. Butunless these persons are also superwise in all of their thinking and acting they will undoubtedly bring abouta re-action in their own lives againthat will result in a depression forthem as a class while the rest of thenation acting wisely and conservativelywill be unaffected.

No, prosperity of the 1928 and 1929classification is not just around thecorner nor anywhere in sight. As anabnormal creation of human psychologyit has been blown to the four windsand is about as tangible now as a fogthat has been dispersed by the sunlight. It can only be gradually drawn

together again and artificially createdby the human mind. In the meantime,those who sanely and rationally lookupon our present changing conditionsas a real return to normalcy and who

therefore, purge themselves of theirfear complex and begin to live rationally and normally will find that realprosperity of the natural average kindis not even as far distant as the corner but right where each one of usstands at the present moment.

Let us all change our point of viewand take off our colored glasses andview the situation as it really is andadjust ourselves accordingly. If wewill do this it will make no differencewho may be elected as President ofthe United States or how Congressmay act, or what the foreign countriesmay do about reparations. W e will beable to go merrily on our own way asa nation of people who not only werecapable of establishing, theoretically, aland of freedom, but in practice, a landof salvation from the traditions andsuperstitions that blind men and women to complexities of a psychologicalnature.

V V V

ROSICRUCIAN FREE LITERATURESomehow, some way, everyone who is a member of the Rosicrucian organization has

had the organization first brought to his attention. Th ere was something which stimulatedhis interest or excited his curiosity, and curiosity, a fter all, is a form of interest. It mayhave been a word said, or a leaflet read, or a program heard. Let us in turn, as a duty,as an obligation, continue to pass on the good word.

Here at the Rosicrucian Press, one of the largest printing establishments on the PacificCoast, millions of pieces of literature are printed yearly, effective in wording, design, andcoloring. Ye t as far as the advantage to the organization is concerned, so long as theseremain on the shelves of the warehouse, it is what one might call suppressed knowledge,a light under a bushel basket. Th is literature needs distribution, it needs to be given tothe right ones with a cheerful word at the right time. W e are asking you to drop a postcard today to the Rosicrucian Extension Department at San Jose, California, and say,

“Send me a package of literature. I will conscientiously see that it is well distributed.”Do that today. You will enjoy this little service and you may be assured of its constructive effect upon those who receive it.

WE EXTEND OUR APPRECIATIONIn the last issue of the “Rosicrucian Digest" we asked for every reader everywhere to

drop a postcard and let us have his or her comments on articles that appeared in the“Dig est.” W e did not alone ask for favorable comments, we also asked for constructivecriticism to make the magazine one that you will enjoy, one that you will look forwardto monthly. W e have received both; that is, favorable comments and criticisms. But wehave not received as many as we would like. T o those who did comply with the request,I take this opportunity of extending, on behalf of the organization, my thanks for yourcooperation.—E ditor.



Tomorr ow ’s Ci vi l i zati on— T h e Pr oduct of Today ’s Chi l d

By S ro . E va W a l t e r s

Last year a Brother in WashingtonState returned to his home with agreat idea. This year he returned tothe Convention bearing his gift. It wasa beautiful mystic chest upon which hehad spent many happy hours of lovinglabor. Anoth er Brother came to theConvention with a painting of theImperator enclosed in a wonderfullycarved frame. A well-known artist devoted a great deal of his time makingour new museum a thing of beauty and

mystic significance.Not all of us can excel in the creative fine arts, but we each possesssome possibly undeveloped gift of onesort or another. On e of the objectsof our teachings is to help us unfoldand develop these latent possibilitiesfor good which lie dormant within us;and so make us more useful workersin the vineyard.

There is one thing which distinguishes a member of the RosicrucianOrder. This distinguishing mark is activity. A true member is dual. He isa getter and a giver. He draws hisstrength from the source and then expends it in the service. It is the sameage old test. “It is not he who sayethLord, Lord, who shall inherit thekingdom, but he who D O E T H thewill of the Father.”

One of the intangible gifts broughtto the 1932 Convention was thethought gradually crystallized in manyminds concerning the spiritual education of the children of Rosicrucian

A N Y members oft h e RosicrucianOrder have madetheir annual pilgrimage t o San

Jose to attend theannual Convention, and have returned to t h e i rhomes filled withinspiration for another year of ser

vice among ourBrothers and Sisters both within and without the O rder. W e have looked forward to thisConvention for many weeks, and spentmany days in planning our lives sothat we might be able, with the consent of the Cosmic, to attend it. Members living in places far removed fromCalifornia find in this Convention theironly opportunity for personal contactof an objective nature with those oflike mind, those who have a keen,practical interest in the same subject,those who wish to put into practicaloperation some cherished idea, somecommon desire. Some of the membersbrought wonderful gifts of a materialnature to lay upon the altar of theirdevotion to the Order. Some broughtthe gift of executive ability, some of

Ros ic ruc ian 9reat spiritual or psychic power. Eachyear many of those who attend goback to their homes with renewedpowers, greater understanding, andhigher devotion and inspiration.

T h e

DigestO c t o b e r 1 9 3 2



parents and the children of parentsoutside of the Order who might beseeking for something of this naturewhich we might give. It would be wellto pause here just a moment to makea mental note that we wrote spiritualeducation, and not spiritual instruction.Several of our members have spentmuch time and thought on this matterduring the past year. A few have beenable to put into practice some of theirideas for helping their own childrenand the children of others.

The object of these tests and trialswas to find an answer to the questionof how we could best help our children to an early understanding of certainlaws and principles, causes and effects.So great was the interest expressedin this plan of junior work by parentsand others interested in the intelligentspiritual education of children thatthis article has been prepared to givea somewhat general idea of themethods used and principles involvedin the work which has thus far beencarried on by the present researchworkers. ( 1

All who have been members of theA M O R C for a year or more knowthat this is NOT A RELIGIOUSO RG A N IZA TIO N . It is a true fraternal organization with which members or adherents of all denominationsand all religious faiths are free toaffiliate. On e may be an active andsincere member of the Order withoutin any way leaving his or her particular religious body or church organization or denomination. It is a factthat the teachings of the A M O R Chave inspired, and do continually inspire, many to a more perfect understanding of the faith to which theycling, and deepens their faith and en

hances the sense of comfort and security which they may have in theform of worship they adhere to. W ehave children of members as well asother children whose parents have orhad affiliation with Presbyterian, Episcopalian, Methodist, Catholic, Congregational, and other churches as wellas those who express Jewish, Mohammedan, Buddhist, or other faiths. Thismay seem strange to many who mayread these pages, but to us it is nota bit strange. It is not strange to

us because of our perfect understanding of the fact that we are all “children of one Father.’’ To us it is notstrange but a very fine thing, and wewould not want to change this condition.

Once upon a time it was the earnestendeavor of at least some of our religious organizations to “save brandsfrom the burn ing.” La ter on it wasbelieved that a better way was to putout the fire. It must have been a verylong time ago that the idea first occurred to a Rosicrucian that possiblythe best way of all was to preventthe fire from starting in the first place.There is a mystical significance inthat last sentence, a principle if youwill, which is the fundamental basisupon which it is hoped to erect agreat and permanent structure. It isnot so much that we hope to preventsomethinq as it is a desire on our partto lead and guide into a knowledge ofthe true nature of this fire in orderthat it may be seen for what it is andnot for what it appears to be.

W e are at once faced with certainlimitations. W e may send a child toschool but the child will learn onlythat which interests him at the time itis being taught. If he is not interestedhe will retain little or nothing of thesubject being taught at that particulartime. Th e first problem, then, is toclothe the subject in a garb which willinterest and intrigue the child. Thismeans that we require the gift ofcreative imagination. W e must meetthe child on his own ground if weare to interest him at all or evenapproach him at all, and many failurescan be traced to the lack of application of this principle. It is a greatmistake to assume that because the

child has not the knowledge of thematerial world which the adult is supposed to possess that he might not becapable of apprehending the most profound truths, provided those truthshappen to be what he desires to obtainat that certain time.

The spiritual education of a childcommences before he is born. If preparation should be made before undertaking a journey of any kind, how



T h e Ros ic ruc ian D i gest O ct ob er 1932

much more necessary is it that preparation be made for the great journeythrough life. The first requirement,then, is the right atmosphere in thehome before the child enters it. Theparents should have acquired the

habit of the home altar or place ofcommunion with the God of theirhearts, and they should understandexactly why they acquired this habit,and what it does for them.

The next great thing which theyshould understand is that the childD O E S N O T B E L O N G T O T H E M .Never forget that we have been per-mitted to nurture and care for thephysical body of a little child. It is ourduty to care for this temple of thesoul which we have helped create that

it may be a fitting instrument for themind and consciousness of God whichH A S C O M E T O L I V E W I T H U Sin the soul of our child. Th e mindand consciousness of God is also inus. but perhaps we have denied it itsrightful place in our lives by our alltoo constant material thinking. It isfrom this error (the cause of the kindof fire we previously mentioned) thatwe would save our child if we can.

Pious parents have been known toexpress the hope that they might teachtheir child about the kingdom of heaven and about God “when he is oldenough to understand.” Did they butknow, he is already in the kingdomand nearer the God of his little heartthan he ever will be again unless Divine Light, Divine Life, and DivineLove be continually invoked in hisbehalf. Fo r God is continually creating Adam from the dust of the earthand breathing into his nostrils thebreath of life, and he is ever borninto Paradise , a living soul. Th erethen in his cradle lies this fragment of

the Divine. The light of his Father inheaven shines around him. Th e wisdom from on high gives him that lookof age old wisdom which all babiespossess. Th e question is, what arewe going to do about it?

No, that is not the question. Ratheris it, what we shall not do about it.It has been our besetting sin in oureducation of the young to do too muchthat is wrong about it. W ha tev er wedo we must take greatest care that we

do not cut our child off from thesource of his being, his continuingabiding place. It is never our childwho cuts himself off. It is we who dothat. He brings to us the colors andharmonies, the sounds and images of

the celestial kingdom; and we sear hissoul by scoffiingly dubbing these sacredthings illusions. On ly they, who havefought their way up slowly and painfully step by step from what ThomasCarlisle called the “everlasting swine-trough ,” back— like the prodigal sonto the light of his Fa th er’s love— onlythey know wherein lies illusion. W ewould ignorantly try to “instil intothe child’s mind” something or other.Trying to instil into the mind is ourform of illusion. Teach ing does notconsist in instilling anything. It consists in drawing something out. Th espiritual pattern of everything extantalready exists in the mind of the child.Teaching is the delicate art of encouraging him to re-create these images in material form, and by so doingenable him to find out for himself, bypractical experience, the laws andprinciples involved. In exasperationwe exclaim that the child must learneither by his own experience or thatof others, and wish to goodness hewould use the latter form. This also

is illusion, for to gain experience is theend of his being and of his existencehere on earth. He alone can get it.W e cannot do it for him. He aloneexperiences, for his realization of theworld is not ours any more than mineis yours. W h a t our innermost inspirations and desires are, or in otherwords, as we think in our hearts, soare we. Look well at the thing whichmotivates your child, for that is hissignature. It is not the passing whimwe refer to, but the desire to whichhe returns again and again; that urgeto create along certain lines. Fos terthis as you would the most treasuredthing you possess, for it is his key toearthly happiness and its loss or neglect on your part constitutes an “offense” against the creative God Himself.

W h at the child does speaks vastlylouder than what we say. Learn bydoing is a maxim which contains the



very kernal of the wisdom of teaching.“Let me show you how” has a confident ring to it which “Let me tel] youhow” can never possess. Yo u cannotteach a child how to think, becauseto think is to act, and right actioncomes only through experience. It hasbeen said that practice makes perfection. W h at is practice but learning toturn the accomplishment of somethingover to the M aste r within. Nothingin the way of action can be successfully accomplished without relaxation.W h at is relaxation but allowing theM aste r within to speak. A tensedmuscle cannot do anything but cramp,and that is exactly what happens toa tensed mind. Error is caused bymental cramp. W e are far too prone

to get children mixed up with themechanics of life in the erroneous belief that it is these which count. W etry to teach a child to swim byworrying him with this and thatstroke— the mechanics of swimming.

It is not the stroke that teaches usto swim; that is only secondary . It isfaith; complete relaxation in the water.Once the child relaxes in the water,and thereby comprehends its upliftingpower, he can swim, not before. Ifone stares at an object he will get buta hazy vision of it compared withthat which he would get if he merelycasually looked at it. “Trust in theLord.” “Cast thy burden on the Lord”are only attempts to expresss this veryprinciple. Utilize this principle in thelives of your children. If you are at aloss just how to begin it have themplay dead. Have them see how limpthey can lie, see how blank they canmake their mind, see if they can ceaseto sense anything around them. Be

careful that they do not try to get thiscondition, but that they allow it tocome to them. A far better plan is toset apart a place in the home for themto go in solitude, and help them makethis a sacred spot and a sacred process.It will lead to communion and attunement with God, and will prove one ofthe finest, if not the finest, means youcould use to preserve that which wascalled earlier in this article the continuing abiding place.

In these days of material thinkingand general hurry skurry we have lostthe meaning of many things. W e areall too ready to sneer at many thingsbecause we have lost touch with theirreal meaning. For instance, it is possible that in not one state in the Union

is there such a thing as a waysideshrine. Th ese are getting fewer inEuropean countries, and in Russiathey have been deliberately destroyed.Yet the fact remains that, far frombeing something to worship, the truepurpose of the wayside shrine was tomaintain a sacred place in which all.rich or poor, high or low, couldwithout becoming the butt of scoffersor the object of the vulgar curiosityof passers by, go apart from the material world and concentrate and meditate awhile. It was here that relaxation came, and the tension of the worldleft us; and, sinking gradually intothis calm relaxation, we stilled thetumult within by concentration andmeditation upon Him who ever workssmoothly and silently. W e contactedthe Master within, and He restoredthe soul. Resto red it with greatthoughts, noble aspirations, beautifulvisions, and that greatest of all Hisgifts, Peace Profound.

A VALUABLE HELP FOR YOUR CHILDRENThe work of the Junior Order of Rosicrucians is being tried out in a number of our

branches, and will eventually be established wherever we have a lodge or branch showingany inter est in this work. The Ju nio r work will help you to train your children properlyand start them in life with the correct understanding of nature’s fundamental laws. Thework is carried on under the guidance of competent instructors in a very pleasant andfascin ating mann er. If you live near one of the following Jun ior Branch es, be sure to goto the Master of the branch and register your children, especially those between the agesof six to sixteen years of age.HE RM ES LODG E—Brother E. E. Chaffey. OAKLAND CH APT ER—Secretary Ger-

Ma ster; AMORC Egyp tian Tem ple; 672 trude Pla tt, 2309 E. 22nd St., Oakland,Lafay ette Pa rk Place, L. A., Cal., Jun ior Calif.meetings every Sunday morning 10 a .m. S E A T T L E C H A P TE R —Mary Burke,

FRA NC IS BACON LODGE!—A M O R C Mas ter; 301 Haigh t Bldg., Seattle, Wash -Temple, 1655 Po lk St., San Franc isco. ington.

All members interested in this work, or all branches desiring to establish JuniorBranches should communicate with the General Secretary of the Junior Order, Mrs. EvaWalters, F.R.C., Box 516, Route 2, Vacaville, California.



T h e R o s i c r u c i a n D igest O ct o ber 1932

I r 8

The "Cathedral of the Soul” is a Cosmic meeting place for all minds ofthe most advanced and highly developed spiritual members and workers ofthe Rosicrucian Frate rnity. It is a focal point of Cosmic radiations andthought waves from which radiate vibrations of health, peace, happiness,and inner awakening. Var ious periods of the day are set aside when manythousands of minds are attuned with the Cathedral of the Soul, and othersattuning with the Cathedral at this time will receive the benefit of the vibrations. Th ose who are not members of the organization may share in thisunusual benefit as well as those who are members. Th e book called "Liber77 7" describes the periods for various conta cts with the Cathedral. Copieswill be sent to persons who are not members by addressing their request forthis book to librarian S. P. C., care of AMORC Temple, San Jose, California,enclosing three cents in postage stamps. (Please state whether member or not—this is important.)

H E little talk givenlast month in thisDepartment^ r egarding the spiritual nature of theCathedral may besupplemented a tthis time with afew other interesting comments.

Too many persons of the W estern World seemto l o o k u p o n

churches, cathedrals, and temples asplaces that have been made holy orsacred by some ritual performed bythe priests or clergy, or perhaps madeespecially sacred by some unique benediction performed by God and centered upon the material edifice.

The truth of the matter is that anyholy or sacred place is made such by

the thoughts and prayers, the mentalattitude, and the benedictions of peopleof the earth plane who hold such aplace in deep and sacred respect.

In this regard the early temples andshrines of the pagans, the heathens,the Orientals, and even of the firstChristians, were made holy and sacredby the prayerful attitude and devoutworshipping of those who looked uponthese places as the center of theirspiritual contacts. The early paganswho erected a sacred stone in an openspace and carved upon it the symbolsof their religious thought and thengathered around this stone at certain periods of the day and the monthand the year for prayer and song andworship, soon made of this place asacred shrine that emanated a spiritualessence or sacred influence that waskeenly felt by the devout ones and,of course, never realized by those who

Three hundred thirty two



were scoffers and doubters. The Orientals who were accustomed to havingone room in the center of their homesas a sacred shrine and who never entered it without a prayer and whonever stepped into it without beingclean of body and clean of mind andwho used the room for no other purpose than spiritual communion, sooncreated in such a room an essence,an energy, a power, and an influencethat was keenly felt by even the firstChristians who entered such roomswithout knowing what they had beenused for.

There is one temple in Egypt thathad been used as a very sacred placeby the Egyptians for many years. Thespiritual vibrations in it and emanatingfrom it were so intense that when theearly Christians went to Egypt and invaded the little temple they were heldalmost in a paralyzed state by theovercoming influence of the vibrations.So many of them were affected in thismanner on different occasions thatthey decided to occupy the temple andturn it into a Christian place of worship and for a hundred years it wasa Christian temple before being seizedagain by the Egyptians and used bythem. The Egyp tians found no diffi

culty in attuning themselves to andenjoying the spiritual vibrations ofthe place that had been used by theChristians any more than did theChristians find difficulty in attuningthemselves to the spiritual vibrationsthat had been created in the place bvthe Egy ptians. Af ter all, the sacredthoughts of man’s heart and mind areidentical when unexpressed in svmbolsor unexpressed in terms of religiouscreeds. Tha t which is highest andsuper-natural, Divine and sacred tothe pagan in his soul meditations, isidentical in real nature with that whichis sacred to the Christian, the Hebrew, and others. It is only when manattempts to voice his inner thoughtsin terms of material words and material ideas that he runs away fromthe pure line of his true soul expression and creates artificial things todepict what he thinks are the distinguishing features of his sacred emotions.

The Cathedral of the Soul calls for

no material expressions of any kind.It has no creeds and no dogmas andit has no sectarian features of religion. It is a place for the soul. It isa dwelling place for the soul essenceand soul consciousness of all menwhether they be Orientals or Occidentals, whether they be of the Hindu, ofthe Mohammedan religion, of theChristian or the Hebrew belief. If youbelieve in the existence of God andthe existence of a soul in man youcan contact the Cathedral of the Souland dwell in its spiritual benefits regardless of whether you have beenable to accept the creeds and dogmasof some church or not.

If you have not learned what theCathedral of the Soul will really do

for you by entering it in a wholehearted manner and without bias orprejudice, then you should read “Liber777," which you may obtain freely inthe manner described in the box atthe beginning of this Department.

Take to the Cathedral of the Soulall of your earthly trials and tribulations but do not take to it yourphysical body. Ta ke vour heart andmind and soul and lift them up tothe greatest heights of the Cathedralof the Soul where from a Cosmic or

Divine plan you can look down uponthe earth with its trials and tribulationsand see the earth as a stage in whichall of us are playing a part and yetnone of us acquainted with the finalacts of the great drama know whatmay be the real portent of the partwe are playing, but in the greatestheights of the Cathedral we can alldwell in a spiritual form and therebask in the illuminating and scintillating light of God’s consciousness andbecome strengthened and helped andqualified for our greatest missions inlife.

Be sure to get “Liber 777" and follow all of the periods during the nextmonth or two when all of us willcome together, and then you will findwhy it is that thousands upon thousands of our members and readers inall parts of the world are making thisinvisible, ethereal Cathedral the realchurch, the real synagogue, the realtemple of their worship and sacredadorations.



T h e Ros ic ruc ian D i gest O ct ober 1 9 3 2

1,1

W hat M em bershi p M eans T o Yo u DO YOU APPRECIATE AND UTILIZE ALL THE BENEFITS

OF ROSICRUCIAN MEMBERSHIP?By T h e I m p e r a to r

V V V

N the past monthmy vacation tookme t h r o u g h anumber of western States andinto Canada andI had the privilege of meetingmen and womenof various organ-i z a t i o n s withwhich I am connected and enjoying th e unique

position of being a mere member ofthese organizations and viewing mymembership from a more interestingpoint of view. I tried to place myselfin the position occupied by most ofyou who read this magazine and Itried to analyze your point of viewand the benefits of being a memberof any large national or internationalorganization.

I recall how I was impressed withthis different point of view when Iwalked into one of the large hotelsof Vancouver, Canada, to attend theweekly meeting of the Kiwanis Clubof tha t city. I had in my wallet acard which showed that I was a member of the Kiwanis Club of San Joseand other papers showing that I hadeven been a member of the Board ofDirectors of this Club. But as Icrossed the threshold into the meeting

of the Vancouver Club I did so notas an officer or member of that Clubbut a mere visitor, and I tried to putmyself into that position to the fullest degree.

I registered as a visitor, I sat quietlyat one of the tables as a visitor, andwaited until inquiry was made aboutme and I was briefly introduced to theother members.

M y membership in the Kiwanis organization of San Jose does not automatically give me membership in everyother Kiwanis Club of the UnitedState s, Canada, or anywhere else. M ymembership in a French dramatic andliterary club does not automaticallyinclude membership in a branch of thatorganization in England, or otherlands, or even here in the UnitedState s where I live. I do appreciatethe fact, however, that my membership in certain organizations does giveme the great privilege of visiting any

branches of that organization in anylands in accordance with the rules andregulations of those branches. If Iapply at the meetinor place of one ofthese branches and find that they havesuspended meetings for the summertime or, because of political or economic conditions, have suspendedmeetings for a lonq period. I cannot just ly and conscientiously demand thatsince I am a member in good standing elsewhere, I must be accorded the



same privileges as I have at home.Certainly this will seem reasonableand logical to every thinking person,but I wonder sometimes whether ourmembers fully appreciate these finepoints and, when visiting our variousbranches in the United States, do sowith the proper attitude.

Our branches here in North Americaare not only always ready and willingto show every courtesy to visitingmembers but they are more thananxious to entertain the visitor in sucha manner as to make him appreciatethe value of his membership. But theattitude on the part of the visitingmember must be one of understandingand he must assume the attitude of avisitor in order that he may enjoy tothe fullest extent the courtesy thusextended.

Foreign Membership

In the first place, our North American members are members of a separate and distinctly limited part ofthe Rosicrucian orqanization. They aremembers of the North American jurisdiction of A M O R C and by courtesyand universal custom are recoanizedas such by all formqn jurisdictions ofthe orqanization. But each jurisdictionof the orcranizaHon is a separate anddistinct bodv. Th e AM O R C in NorthAmerica is the most modern, the mostrecent, a"d the most distinctive of anvof the Rosicrucian oroanizations thathas ever been formed or that everexisted.

It is not as thouoh the A M O RCin North America was a direct andunbroken continuation o f som^ otherforeinn organization of the Rosicrucian Brotherhood . The fact of thematter is that there is no sinole ittris-

diction of the Rosicrucian Brotherhoodanywhere in the world that has hada continuous and unbroken existence.The Rosicrucian Order in France today is not a continuation of the previous bodies that have existed inFrance but a more or less modernorqanization perpetuating the activitiesand ideals of not only the previousFrench bodies but of all other bodiesthroughout the world.

The remnant of the Rosicrucian Order that exists in Germany today,

greatly reduced in size and activityby the Wo rld W a r and by the passingof the 108 year period of silence,is not an unbroken continuation ofthe organization that flourished sogreatly in Germany in the 17th century, but is one that was formedsince then on more modern lines toperpetuate the ideals and principlesof the older organizations in Germany. The organization that flourishedthere so greatly in the 17th centurywas not a continuation of the onethat had flourished in Germany a century or more earlier but merely a rebirth of it in a new form and as anew and independent entity.

It is absurd, therefore, for any person to think that any one of thepresent jurisdictions of the RosicrucianBrotherhood is an unbroken continuation of daily, weekly, and yearlyactivities of the old fraternity. TheRosicrucian founders must have conceived at some period in their his-torv of the possibility of the organization requiring re-birth and re-formingand, therefore, planned that the organization as an entity should existmuch like a human entity with periods of activity here on the earthplane alternately interrupted with per

iods of inactivity awaitinq re-birth inentirely new form and with no otherconnection with the previous organization except that of spirit and principle.

Thus we find throuohout the worldthat the Rosicrucian Brotherhood ineach jurisdiction or in each countryhas passed into silence for a periodof approximately 108 years, duringwhich time the orqanization as anentity has carried on no outer activities and no material expression of

its existence and then has been reborn under new leadership, under newsvstems, and evolved requlations andwith no tie to the past except thatof tê snirit, ideals, and purposes ofthe Brotherhood.

The Rosicrucian Order in Americaceased its last public and materialactivities as an oraanization some timeabout the year 1801. O f course, theending of wide activities cannot bebrouaht about suddenly and the transition from activity to inactivity is grad-



ual, but by 1825 the American publicwas justified in its belief that theRosicrucian Brotherhood as an organization in a material form and with material activities on the part of its associated members had discontinued. W eknow, of course, that its members continued to study and to make researchesand to practice the ideals of the organization and that they continued toprivately and secretly initiate theyounger members of their families andto pass on to them as a high chargeof spiritual responsibility the keepingalive of the flame of Rosicrucianismwithin their breasts from one generation to another.

W he n 108 years of this outer inactivity had passed, the year 1909 foundmany in this Western World anticipating the re-birth of the organizationand a number of such persons didcome together and assist in the preliminary foundation work of thepresent A M O R C organization.

But when the first meetings wereheld in New York City in the latterpart of 1909 and then held at thespring and fall equinox of each of thesucceeding years for the purpose ofenlarging the number of applicationsfor charter membership and to studyand analyze the ways and means ofannouncing the birth of the new organizations, these persons were participating in the foundation of an entirely modern and entirely separatebranch of the organization and wereneither continuing the membership andactivities of the earlier AM O R C organization nor those of any foreignorganization. W Tile it is true thatevery new branch or re-birth of theorganization is assisted or sponsoredin a wav bv some existing jurisdiction,or by the hiqhest officers of some for

eign district, there are no materialties that bind the new organization tothe old for the new bodv simply receives the spirit and soul of the workand gives it a modern form of expression.

T h e W e can see in this the analoav toRosic ruc ian t ie conc^ption and birth of the hu-Diges t man ôdv anc* ,fs Peri’°d earthIv f t i activity. As the human bodv recruiresU ct o ber approximately nine months for its ma-1 9 3 2 terial completion before it can receive

and express the soul of its divine connection, so each new jurisdiction ofthe Rosicrucian Brotherhood devotesa number of years to the formationand completion of a physical body.This work is done in silence or with

considerable privacy until it is readyto express the spirit that is to animatethe body thus formed. Then it announces itself to the world as a Rosicrucian organization and not by itsname or title, and not by the physicalelements that compose its body, andnot by the personality of its membership, but by the spirit of its work itproves itself to be a body properlyperpetuating the Rosicrucian ideals butin no sense continuing anything of aphysical organization of the past.

In spirit, therefore, every Rosicrucian organization throughout the worldis united just as every electric lampin a large auditorium is an independentfixture made, perhaps, in different factories and of different shapes andcolors and never having come in contact with any of the other lamps onthe same circuit, but all of them expressing the same energy that as aspirit force ties them together in onecircuit of expression and to serve asimilar purpose in a similar way.

The AMORC of North America is.as I have said, a modern and independent organization. It is not a partof the physical organization of anyother Rosicrucian body in any part of the world. Each is perpetuating,not continuing, the activities that represent the fundamental principles ofthe Brotherhood but the work is carried on differently by each jurisdictionto meet not only the local political,educational, cultural, and religious conditions of the country but to meet eventhe spirit of its people and in thislatter regard the Rosicrucian Orderof North America, being located inthe W estern W orld with a great background of W ester n W orld traditionsand a wonderful spirit of modernism,is quite unique in its method of operation and its method of carrying onthe ideals of the organization, butnevertheless perpetuating them asfaithfully as it is humanly possibleto do so.



After all, the great essential purpose of the Rosicrucian Brotherhoodis to be of practical value to the individual member in his personal necessities and problems. These may not

always be material problems, for theymay be intellectual, spiritual, or social.Whatever they may be, the assistancehe asks must be outlined to him simplyand rationally and in keeping with hispresent understanding and environment. I feel safe in saying that everycitizen of North America feels thathe has problems which are essentiallydifferent from many of the problemspersons in foreign lands have to face.Certain it is, however, that the environment of the citizen of NorthAmerica and the times and conditionsin which he lives demand that theassistance offered to him be strictlyin harmony with these modern conditions and deal with the subjects ina familiar manner. Fo r this very reason alone, a modern organization ofRosicrucians in North America mustbe quite distinct from Rosicrucian organizations in foreign lands.

Truths are the same in any tongueand in any land and the yearnings ofthe inner self are the same on the partof all human beings who have reacheda stage of evolution where they areanxious to assist themselves in makingthe most of their circumstances andsurroundings. In these fundamentalsthe spirit of Rosicrucianism throughoutthe world is unvarying and definite.It is this spirit of truth, of practicalhelpfulness, and revealing the greatmysteries of life, that constitutes thevery life of the Rosicrucian Brotherhood and it is this that each new

jurisd iction of each new organizationof the Brotherhood seeks to perpetu

ate and keep evolving in the consciousness and lives of men andwomen.

Hundreds of our members have goneabroad and have sought the privilegeof visiting and meeting with Rosicrucians of foreign lands. Many of themhave been highly successful in makingunique contacts and in sharing withthe benefits offered on rare occasions.On the other hand, a few have been

disappointed from time to time inseeing that the methods of operation,the times and places of meeting, andthe manner of dispensing the helpfulness of the organization are different

and unavailable. Th ey find courteoustreatment but not the open and publicactivity they expected. They find agreater degree of secrecy and a verygreat degree of conservatism. If theyapproach the foreign organizationproperly in a true spirit they finda unique response. If they seek tochallenge the existence or operationof any foreign organization, they finda similar degree of contest and denial.In many lands the activities of Rosicrucianism are strictly limited by political and other regulations which forbidprivate assemblies, secret conclaves,closed meetings, or fraternal activitiesof a personal nature.

Here in North America the Governments of the several countries occupying this continent are liberal, broadminded, and guarantee the utmost ofpersonal freedom. W e should rejoicein this and pray for the time whenother jurisdictions may enjoy the sameprivileges. But we would have all ofour members of North America under

stand, if they do not already knowfrom what we have said in all of ourliterature, that membership in the Rosicrucian Brotherhood of North Americaconstitutes today a membership in thelargest of all of the present Rosicrucian jurisdictions throughout the worldand carries with it the spiritual, mental,psychic, Cosmic relationship with allother Rosicrucians who are perpetuating the Rosicrucian ideals as we areperpetuating them. But there is nomaterial association, no material ties,

no material affiliations existing betweenthese various jurisdictions except ineach personal instance where the individual member through his own efforts, through his own attainment,through his own journeys along thepath, establishes these various contactsand brings himself within the auraof one or more of the existing bodiesof the organization.

( Continued, on Page 3 5? )



: ~ . ~ . _ i

THOMAS VAUGHANEach month there will appear excerpts from the writings of famous teachers and

thinke rs of the past. Th is will give our readers an opportunity of knowing of these livesthrough the presen tation of writings which typify their thoughts. Occasionally suchwriters will be presented through the translation or interpretation of other eminentauthors or thinkers of the past.

Th is month we introduce to you Thomas Vaughan. Vaughan was a real occult philosopher, and of special interest to our readers is the fact that he was a member of theRosicrucian Brotherhood, and below you will find excerpts taken from one of his works,the firs t selection being entitled, “A Lette r from the Broth ers of the R. C.” Tho masVaughan was a brother of the Eng lish poet, Hen ry Vaughan. He, him self, was a poet butis better known for his mystical w ritings than for his verse. He lived in the Seven teenthCentury. Most of his works were under the nom de plume of Eugenius Philale thes. He tookmany holy orders and is known to have actively participated in the Great R ebellion. Hewas an ardent R oyalist, and naturally sided with the King ag ainst the Commons. He waswidely read: that is, as wide reading went during his epoch, and is also known to have leada vagrant life.

His most important work was entitled, “Lumen de Lumine,” from which the excerptsbelow are taken. His book was considered quite rare, and as was customary at the timeit was worded in a veiled manner. He used the peculiar artifice of language common tothe occult and mystical writers of his period, caring not the least whether the mass ormultitude understood him. In fact, h is work “Lumen de Lum ine” was intended for mysticaland philosophical students only—those who were more or less well versed with the subject.As a Rosicrucian and m ystic, he wras an active alchemist. It was only with the latergrowing interest in metaphysics that his work became generally known and appreciated.His works during his time were far in advance of the ability of the multitude to appreciate. When reading the excerpts below, you must realize that the peculiar terminologyis an attempt to veil in allegorical form many truths . The studen t, the thinker, theRosicrucian of today, may appreciate the simplicity of the modern presentation of theteachin gs in con trast to the manner in which they were presented in the past. Th is isa very evident indication of our freedom of thought. Freedom develops simp licity. Secrecydevelops complexity.

A LETTER FROM THE BROTHERS OF THE R. C.

T h e

V E R Y man naturally desires a superiority, to havetreasures of goldand silver, and toseem great in theeyes of the world.

God indeed created all things forthe use of man,that he might ruleover t h e m anda c k n o w l e d g etherein the singu-

Ros ic ruc ian Iar goodness and omnipotence of God, j y give Him thanks tor His benefits,

honour Him and praise Him. ButO c t o b e r there is no man who looks after these1 9 3 2 things otherwise than by spending their

days idly; they would enjoy themwithout any previous labour and danger, neither do they look them outof that place where God hath treasured them up, W ho expects also thatman should seek for them there, andto those that seek will He give them.

But there is not any that labours fora possession in that place, and therefore these riches are not found. Forthe way to this place, and the placeitself, hath been unknown for a longtime, and it is hidden from the greatestpart of the world. But, notwithstanding it be difficult and laborious to findout this way and place, yet the placeshould be sought after. But it is notthe will of God to conceal anythingfrom those that are His, and therefore



in this last age, before the final judg-ment comes, all these things shall bemanifested to those that are worthy.As He Himself, though obscurely, lestit should be manifested to the unworthy, hath spoken in a certain place:there is nothing covered that shall notbe revealed, and hidden that shall notbe known. W e, therefore, being movedby the Spirit of God, do declare thewill of God to the world, which wehave also already performed, and published in several languages. But mostmen either revile or contemn that ourmanifesto, or else, waiving the spiritof God, they expect the proposalsthereof from us, supposing we willstraightway teach them how to makegold by art, or furnish them with

ample treasures, whereby they may livepompously in the face of the world—swagger and make wars— turn usurers,gluttons and drunkards, live unchastely,and defile their whole life with severalother sins, all which things are contrary to the blessed will of God. Thesemen should have learnt from those tenvirgins— whereof five that were foolishdemanded oil for their lamps fromthose five that were wise— how thatthe case is much otherwise. It is expedient that every man should labourfor this treasure by the assistance ofGod and his own particular searchand industry. But the perverse intentions of these fellows we understandout of their own writings, by the singular grace and revelation of God; wedo stop our ears and wrap ourselves,as it were, in clouds, to avoid thebellowings and howlings of those menwho in vain cry out for gold. Andhence indeed it comes to pass thatthey brand us with infinite calumniesand slanders, which, notwithstanding,we do not resent, but God in Hisgood time will judge them for it. Butafter that we had well known— thoughunknown to you— and perceived alsoby your writing how diligent you areto peruse the Holy Scripture and seekthe true knowledge of God, we havealso— above many thousands— throughyou worthy of some answer, and wesignify this much to you by the willof God and the admonition of theHoly Ghost.

There is a Mountain situated in themidst of the earth, or centre of theworld, which is both small and great.It is soft— also above measure hardand stony; it is far off and near athand; but, by the providence of God,invisible. In it are hidden most ampletreasures, which the world is not ableto value. Th is Mountain, by envy ofthe devil, who always opposeth theglory of God and the happiness ofman, is compassed about with verycruel beasts and ravenous birds, whichmake the way thither both difficultand dangerous; and therefore hitherto,because the time is not yet come, theway thither could not be sought afternor found out. But now at last theway is to be found by those that are

worthy, but notwithstanding, by everyman’s self-labour and endeavours.To this Mountain you shall go in a

certain night— when it comes— mostlong and most dark, and see that youprepare yourselves by prayer. Insistupon the way that leads to the Mountain, but ask not of any man wherethe way lies; only follow your Guide,who will offer himself to you, andwill meet you in the way; but youshall not know him. Th is Guide willbring you to the Mountain at mid

night, when all things are silent anddark. It is necessary that you armyourselves with a resolute, heroiccourage, lest you fear those thingsthat will happen, and so fall back. Youneed no sword, nor any other bodilyweapons; only call upon God sincerelyand heartily. W he n you have discovered the Mountain, the first miraclethat will appear is this— a most vehement and very great wind that willshake the Mountain and shatter therocks to pieces. You shall be encountered also by lions and dragonsand other terrible beasts; but fear notany of these things. Be resolute, andtake heed that you return not, foryour Guide, who brought you thither,will not suffer any evil to befall you.As for the Treasure, it is not yet discovered, but it is very near. After thiswind will come an earthquake, thatwill overthrow those things which thewind hath left, and make all flat. Butbe sure that you fall not off. Th e



earthquake being past, there shall follow a fire that will consume the earthlyrubbish and discover the Treasure; butas yet you cannot see it. After allthese things, and near the daybreak,there shall be a great calm, and you

shall see the day-star arise and thedawning will appear, and you shallperceive a great Treasu re. Th e chief-est thing in it, and the most perfect,is a certain exalted Tincture, withwhich the world— if it served God,and were worthy o f such gifts— mightbe tinged and turned into most puregold.

★ ★ ★ ★ ★

The Pres ter of Zoroas ter

It is a miracle to consider how the

earth, which is a body of inexpressibleweight and heaviness, can be supportedin the air, a fleeting, yielding substance, and through which even frothand feathers will sink and make theirway . I hope there is no man so madas to think it is poised there by somegeometrical knack, for that were artificial, but the work of God is vitaland natural. Certainly if the animationof the world be denied, there mustneeds follow a precipitation of thiselement by its own corpulency andgravity. W e see that our own bodiesare supported by that essence by whichthey are actuated and animated, butwhen that essence leaves them they fallto the ground till the spirit returnsat the resurrection. I conclude thenthat the earth hath in her a fire-soul,a most powerful, strong spirit, thatbears her up, as the spirit of manbears up man. T o this agrees R aymond Lully in the seventy-sixth chapter of his Theory : “The whole earth,”saith he, “is full of intelligence, inclined to the discipline or operation

of Nature, which intelligence is movedby the Superior Nature, so that theinferior intelligence is like to the Superio r.” Th is spirit or intelligence isthe Prester, a notion of the admirableZoroaster, as I find him rendered by

T h e Julian the Chaldean . It comes fromn • • uro , I burn, and signifies lightning orKostcructan a certajn burning Turba, or whirlwind,Oiges t but in the sense of our Chaldee it isO c t o b e r the fire-spirit of life. It is an influence1 9 3 2 of the Almighty God, and it comes

from the Land of the Living Ones,namely, the Second Person, Whom theKabalists style the Supernatural East.For as the natural light of the sun isfirst manifested to us in the East, sothe Supernatural Light was first mani

fested in the Second Person, for Heis Principium Alterationis, the Beginning of the W ay s of God, or the FirstManifestation of His Father’s Lightin the Supernatural Generation. Fromthis Terra Viventium , or Land of theLiving, comes all Life or Spirit, accord ing to that p o s i t i o n o f the M ekkubalim : “Every good soul is anew soul, coming from the East," thatis from, Chokmah , or the SecondSpehira, which is the Son of God.

Now for the better understandingof this descent of the soul, we mustrefer ourselves to another p la cet of theKabalists, and this is it: “The souls,”say they, “descend from the ThirdLight to the fourth day, thence to thefifth, whence they pass out and enterthe night of the body.” To understandthis maxim, you must know there arethree Supreme Lights or Sephiroth, which the Kabalist calls “one thronewherein sits the Holy, Holy, HolyLord God of Ho sts.” Th is ThirdLight, from whence the souls descend,is Binah, or understanding, the lastof the three Sephiro th , and it signifiesthe Holy Ghost. Now, that you mayknow in what sense this descent proceeds from that Blessed Spirit, I willsomewhat enlarge my discourse, forthe Kabalists are very obscure on thepoint. “To breathe is the property ofthe Holy Gh ost,” say the Jews. Now,we read that God breathed into Adamthe Breath of Life, and he became aliving soul. Here you must unders tandthat the Third Person is the last ofthe Three, not that there is any inequality in them, but it is so in orderof operation, for He applies first tothe creature, and therefore works last.The meaning of it is this: The HolyGhost could not breathe a soul intoAdam but He must either receive it orhave it of Himself. Now, the truthis He received it, and what He receivesthat He breathes into Nature. Hencethis most Holy Spirit is styled by theKabalists the River flowing forth from

(Continued on Page 343)



Science vs. Rosi cruciani sm THE LATEST DISCOVERIES OF SCIENCE REVEAL

ROSICRUCIANISM AS DISTINCTIVE

By H. S p e n c e r L e w i s , F.R.C.

V V V

N important newsitem in this morning's paper statesthat a number ofeminent scientistsin an institute oftechnology havedeveloped a newmethod of takingX - r a y picturesf r o m s e v e r a langles and pro ject ing t h e m ins u c h a manner

that a second and even a third dimensional quality is given to the pro jec ted picture so that the image thusprojected looks like the “ghost” ofa human being and enables the physicians to study more accurately theinterior of the body.

Carefully investigating this new and

startling development on the part ofscience. I find that the projected X-raypictures give to the figure that degreeof relief or dimensional quality thatone sees in so-called stereoscopic pictures. It is said, humorously, that twoor more lenses are used in taking thesepictures in a “cross-eyed manner,”much like the stereoscope cameratakes two pictures at one time with twoseparate lenses, and when the picturesare superimposed upon each other theygive relief to the object. The quality

that is strikingly interesting and helpful to the physicians is the dimensionalor relief effect which enables the physicians and scientists to seeminglystick their hands and instruments intothe life-like projected picture andmeasure the size and shape and evendepth and thickness of the shadowyparts of the interior of the humanbody.

As I read of this very wonderfuldevelopment in the art of X-ray photography (a development that shouldhave been made many years ago andcould easily have been made long before this) I could not help but thinkof the advantage that Rosicrucianshave in their methods of probing andinvestigating the interior of the humanbody.

If the mere illusion of a dimensionalquality is helpful to science, how much

more helpful must be the understanding and knowledge of the truedimensional quality of the interior ofman. Man in a material sense hasthree dimensions which are commonlyrecognized; namely, length, breadth,and thickness. But, as with all matter,man has a fourth dimension not socommonly recognized but far more important, especially in connection withthe study of disease or the analysisof man’s vital functioning, than theother three dimensions.



It is in the fourth dimension of man’sexistence and nature of being that wefind the cause of all disease and disorder, and the remedy likewise. If themere addition of one more dimensionto X-ray photography will revolution

ize the scientific methods of diagnosing and the study of the interior ofman, think what a marvelous revolution would be made in all systems oftherapy, and even surgery, if science would come to universally recognizeman’s fourth dimension or the fourthdimensional quality of man’s being.

As is stated in many of our lessonsand lectures, the three dimensionsusually associated with matter are quiteinsufficient and incomplete to give manany idea of the real nature of matterin any of its forms of manifestation.A block of wood of any kind maybe three inches wide, two inches high,and four inches long. Th ose three dimensions merely give us a definiteidea as to the amount of space thatthe block of wood occupies but theytell us absolutely nothing about thenature of the block of wood. In fact,those three dimensions might equallyapply just as scientifically and correctly to a block of stone or a blockof steel, a block of gold, a block ofcarbon , or even a block of human

flesh. In our world of material illusionsand material impressions we have cometo guage things and classify them bythe dimensions of space occupied bythem rather than by the dimensionof something contained within them.It is not the amount of space occupiedby a thing that is important but thedimension of that which is within itthat is important. It is the fourth dimension, or, in other words, the dimension of the inner nature of allthings that determines its differenceor distinctiveness from all other things

of the same materialistic dimensions inspace.In other words, the difference be

tween a block of wood 2 x 3 x 4 anda block of carbon 2 x 3 x 4 is a difference in its fourth dimension. Thedifference between a drop of water ofthe same size and a cell of humanblood is a difference of the fourthdimension and not of the first threedimensions.

The Rosicrucian knows that thisfourth dimension is a dimension ofvibrations, or of that essence whichdetermines the nature, function, purpose, and quality of a thing. Sciencehas revealed that a diamond is a

product of carbon. It has told us thestory of the evolution of carbon intoa diamond and how the carbon becomes a diamond in its process ofevolving, or changing, or becomingsomething. Tha t which is taking place inthe carbon is a change in the fourthdimension. T o attempt to study thecarbon by its three dimensions wouldlead to no understanding of the realnature of the carbon or of the realnature of a diamond. Science has resorted to subterfuges and substitutesfor the fourth dimension in the formof specific gravity and chemical composition. But specific gravity andchemical composition are merely outermanifestations of the fourth dimension. Thev are results rather thancauses in one sense but nothing more,since they are merely manifestationson the objective plane of the fourthdimensional quality which is not ob

jectively discernible.A slight change in the rate of vibra

tions of any existing thing means achange in its fourth dimensional nature and this means a change thatsometimes affects the other three dimensions.

Health and disease are not measurable by any yard stick or any micrometer dealing with the first threedimensions. No matter how the physician and the scientist may X-ray andphotograph the human body or theinterior of a leaf from the rose bush,and no matter how stereoscopic mayappear the two or three dimensionalpicture, the real nature of the vitalpart of all things lies in its fourth

dimension.The Rosicrucians know how to sense

the fourth dimensional quality of allthings. It cannot be measured per -fectly by the objective faculties, forthese were designed to sense only themanifestations of the three dimensionalworld. The fourth dimension must besensed by a fourth dimensional faculty and that faculty we have arbitrarily termed the psychic faculty.



This term may not be the best thatcould be used and it may be incorrect in some of its interpretations, butviewing the fourth dimension as thesoul of all things and viewing the

psychic faculty as a faculty of thesoul, we are correct in saying thatonly the soul of living things cansense the fourth dimension.

When the Rosicrucian becomes advanced sufficiently that he can measure with his psychic faculties thefourth dimensional nature of healthand disease and of all changes takingplace within all matter, then he ismore proficient in analyzing thesechanges than the qreatest scientist whohas the most efficient apparatus formeasuring the three primary dimensions of all matter.

The continued marvelous discoveriesof science constantly impress the Rosicrucian with the astonishing advantagehe has in his understanding of nature’s laws and nature’s manifestations.The Rosicrucian can use every invention and discovery of science to sub

stantiate the advantage of his psychicability to comprehend nature in itstrue essence. It is for this reason thatthe Rosicrucian will not ignore thefindings of science nor belittle its mar

velous development. But we look forward to the time when these scientistsand men of the various professions willgive as much thought to the study ofthe fourth dimension as Rosicruciansgive to the study of the achievementsof the three dimensional world. Th enall mankind will come to know thereal nature of his being and the realnature of God’s worldly manifestationsand we shall be able to combat thosetendencies which are destructive andovercome those which are detrimentalto man’s development. The Rosicrucians, representing a distinct school ofthouqht, as distinct as the schools ofmedicine, surgery, physics, electricity,chemistry, and others, are devoted tothe greater understanding of the fourthdimension while giving to the threeprimary dimensions proper recognitionas elementary conditions of materialmanifestation.

V V V V V

P a g es f r om t he Past (Continued from Page 340)

Paradise, because He breathes as ariver streams. He is called also M ate r

fil iorum. Mother of sons, because bythis breathing He is, as it were, delivered of those souls which have beenconceived ideally in the Second Person. Now, that the Holy Ghost receives all things from the Second Person is confirmed by Christ Himself:“When the Spirit of Truth is come,

He will guide you into alltruth, forHe shall not speak of Himself, butwhatsoever He shall hear, that shallHe speak, and He will show youthings to come. He shall glorify me,for He shall receive of mine, and shall

show it unto you. All things that theFather hath are mine; therefore, saidI that He shall take of mine.” Here,we plainly see, there is a certain subsequent order or merit in the ooera-tions of the Blessed Trinity, for Christtells us that he receives from HisFather, and the Holy Ghost receivesfrom Him. Again, that all things areconceived ideally— or, as we commonly

express it, created — by the SecondPerson is confirmed by the word ofGod: “The world was made by Him,”saith the Scripture, “and the worldknew Him not. He came unto Hisown, and His own received Him not.”

NEW BRANCH FOR COLORED MEMBERS IN CHICAGOW e wish to announce that another colored branch known as the Aframerican Chapter

No. 2 has been established in Chicago under the mastership of Brother Robert E. Clarke.All National members and members of lodges who are of the colored race living in ornear Chicago are invited, through Brother Clarke, to contact this chapter at 31 E. 47thSt., Chicago, 111.



T h e Ros ic ruc ian D igest O ct ober 1 9 3 2

I SANCTUM MUSINGS g

THE SUBSTANCE OF THE SOUL( E D I TO R ' S P R E FA C E )— Aga in w e bring to yo u an art ic le th at m ay be so m ew hat re vo

lutionary in its nature, especially the manner in which the subject is presented. There are in the article statements made, opinions voiced, which are not in full conformity with some of the Rosicrucian principles, yet I believe it advantageous to our members, readers, and students to

pre se n t in her e at tim es, ar ticles which are bro ad an d en lig hten ing, ev en th ough th ey m ay dev ia te from th e Rosicr ucian co nce ption . O ne o f th e firs t obl ig ation s o f a Ros ic ru cian is to be tolerant .

If the article meets with your approval we will feel repaid; if it provokes your sincere criticism, a gain we are repaid by the fac t that it has compelled thought, for the provocation o f thought is the ultimate aim of this publication.

V V V V V

E C R E AT U R E Sof the earth who,on the one hand,avow our interest

in the solution ofthe mysteries oflife, have, on theother hand, set upa l m o s t u n s u r -mountable barriersto overcome before we can hopeto attain that end.The ages in which

man has not so much sought to understand himself, but rather tried to giveexpression to himself, have evolvedthese barriers. Th e mysteries of man’sbeing have, in so far as man is concerned, been glorified, too, to greaterdegree. Th e halo, the sacredness, andthe divinity that we attach to the mysteries of man’s being have, in the average instance, made the subject ofontology one that must be approachedgingerly. A frank discussion of thesubstance of soul detached, as it were,from its traditional shrine, is apt tobe declared a blasphemy. Yet, it would

appear reasonable to first clearly perceive of the nature of a thing beforewe elevate it to a pedestal of sacredness. W e brave the consequences in

a sincerely unprejudiced effort to analyze soul. W e concern ourselves, notwith the purpose or origin of soul,but start with the premise, “W hatgives rise to the term, soul?"

Man, in all the faiths and creedsand religions which he has conceivedof, has either given the name, soul,or its equivalent, to certain characteristics of his being. W e are, therefore, first concerned as to what thesecharacteristics are which cause man tobelieve he possesses some attributeapart from his other faculties whichhe pleases to call, soul. Man hasknowledge of soul through sensationsreceived. In fact, all the perceptionsof man are of a sensory nature. Th isis not meant in the general, empirical sense that the only knowledge whichman may acquire is that which isregistered through the five objectivefaculties. Fo r though the externalworld is brought to the consciousnessof man through sensations which orig



inate from external impressions received, still man is the recipient of internal sensations also.

These inner sensations result inman’s becoming conscious of certain

characteristics in his inner being whichgives him a knowledge of himself.These inner sensations are commonlynamed, emotions. W e are quite familiar with the most common of them,such as, love, hate, envy, fear. W e ,hourly, during life, are bombarded bythese internal sensations, just as weare by such external sensations as heat,cold, hard, soft, and others. Furthermore, these internal sensations whichstimulate our consciousness to actionare most often shown preference by

us. In blind hate— an inner sensationor emotion— we are almost immune tothe effect of external sensations, atleast until the consciousness is freefrom the intense agitation of the emotion of hate. In other words, the emotion impels us on in the face of allexternal sensations. Furtherm ore, wemust acknowledge that these emotionsare instinctive, native to the individual.Emotions are not the creation of individual intelligence. A brilliant mindcannot produce an emotion which isentirely distinctive, new, original, as itwere, from that possessed by any otherhuman. This is sufficient to prove thatintelligence is not the parent of emotions and that an ignorant person mayhave as highly developed emotions asone who is brilliant.

It must be conceded that intelligencecan, however, suppress or requlate theorder of emotions, but the dominationof one power, such as intelligenceover emotions, is not evidence that intelligence is the originator of emotions.

W e all too well know how externalsensations may provoke the emotions.It is also a known psychological factthat emotions may, when intense intheir agitation, produce exterior sensations. Th us we can say that emotions are produced internally and arecapable of being set into motion byexternal sensations. In other words,emotions may be released by thoughtoriginating in the mind or impressionsreceived from without, and which findtheir seat in the mind. Th is oscillation

of the consciousness between the innersensations and the outer sensations isa common occurrence. W h at we callcharacter, we may definitely say, isbut the individual's regulation of hisemotions.

Emotions would be unrestricted,would sway man hither and thither,were it not for reason, which is theresult of intelligence. W ill power isthe administer of the emotions. Thediversity of character we find in individuals is an indication of the degreeof will power of individuals. Some arequite capable of regulating and keeping well in order their emotions; othersare not. Th e highly temperamentalindividual is one who, consciously or

unconsciously, does not regulate hisemotions. On the other hand, thestoic is just the opposite— one whostrives to suppress every display ofemotion by the use of his will power,the result of his reason. W h at we termnoble character is dependent upon intelligence— one who keeps his emotionsin a certain order or restriction thatwe respect.

These emotions (inner sensations)are the result of a cause. Sensationsare provoked; they are not self-gen

erated. Th e sensation of cold is a result of an actual stimulus that producesthe impulses that are interpreted bythe mind as cold. The emotions of loveor hate, for example, are also the result of a stimulus. Th ese internalstimuli— the origin o f emotions— arecalled instincts. Is it not agreed, then,that that which man calls soul is theinstincts and some of his emotions?W e say, some of the emotions, because there are those emotions whichman more readily attributes to the

soul than others. But , nevertheless,all of the emotions are due to instincts.The instincts, as we have shown,

are not the result of man’s intelligence,nor can the intelligence permanentlvsuppress or abolish the urge of the instincts in man. Th ese instincts arenative to his very being, are inherentin his very nature. If these instincts,with their varied emotions, are notwhat man designates as soul— that is,the intangible portion of his being—then what are the attributes of his



being, which man calls soul? Th ere isperhaps a tendency to deny that whatis considered as soul in us is instinct.Again we must disassociate ourselvesfrom our preconceived or traditionalbelief as to the nature of soul, and

analyze the actions of soul or thefunctions which we associate with soul.The instincts, if we be impartial in ouranalysis, closely portray what we thinkas functions of soul. Yet, are the instincts worthy of being termed soul?For the sake of further progress, letus admit into the discussion the onevirtue of soul that all religions seemto think necessary; that is, intelligence.They contend that the intelligence isinherent in soul, or the nature of soul.

W e will not at this point try todetermine whether soul is or is notintelligence, but rather, are instinctsan intelligence? Is, or is not, the commonly supposed virtue of soul— that is,intelligence— to be found in instinct?W e introduce for the purpose of thisdissertation but a few of the instinctsnative and common to every individual.They are the instincts of repulsion,self-assertion, curiosity, preservation.Each of these has its sensations oremotions: as for example, the instinctof curiosity and its emotion of wonder;self-assertion with its emotion of ela

tion and the negative phase, self-sympathy. Th ese instincts, as we closelystudy them, appear to manifest a purpose: in other words, they have anobjective. It appears necessary, doesit not, for an examole, that man mayenjov the instinct of curiosity with itsattribute, the emotion of wonder? Ifthat one instinct, curiositv. were suppressed constantly, or did not existto us. human proaress would be at astandstill: the initiative, determination,the inouiry, that we associate with theactive human mind would be dormant.Without curiosity or wonder our statusof mental and physical attainmentwould be the same as ages ago. W ecan readily realize the impelling urgeof curiosity and its distinct advantage

T h e to man as man. If the instinctive curi-Ros ic ruc i an os,tv - or an example, could not dem-

onstrate its own virtue, wherein it wasof a decided benefit to man, we would

O c t o b e r undoubtedly declare that its ohiect and1 9 3 2 functions were unintelligent. This same

reasoning may apply to the instinctof repulsion with its emotional attributeof disgust. A study of the causes ofrepulsion which provoke disgust are,in the majority of instances, found tobe such that our continued contactwith them would be injurious to us,either mentally or physically. W e find,therefore, that it seems as though thisinstinct is also intelligent in purposeand function. Yet, aside from this apparent intelligence of the instincts,there is displayed another intelligencewhich operates in man as much to hisbenefit as the intelligence of the instincts. Whe ther this other intelligencewe are now to discuss is the same asthat of the instincts, let us determine.

This intelligence, like unto that intelligence of the instincts, is universal.It exists in every man as part of hisvery being. It has, in fact, been namedby many philosophers the universalintelligence or knowledae in contrastto the empirical knowledge, or theknowledge that man acquired bv hissenses of the physical world. Platohas termed this intelligence the doctrine of “ideas.” You will recall thatPlato in his dialoaues, particularly theMeno and the Phaedo, contends thatthe knowledge acquired throuah theworld of sensations— that is, the phvsi-

cal world— is illusionary, channeable,not the fixed truth of the universe.But the ideas of the individual— thatis, the inner universal ideas that allmen hold alike— he contends are universal knowledne. and which is unchangeable: and that man must relatethe thinnrs of form, the things of thephvsical world, to these ideas.

For an analogy, every man. Platospates, has the inherent idea of“beauty .” Ev ery individual has a mental annreriafion of “thinas” of theworld which he designates as beautiful.No one. however, has seen heautv norcan bean tv be defined. Y et, everyindividual takes imnressions he receivesof thinas of the world and relatesthem to th?q inner idea of what isbeautiful. Th ere are other fixed tr"th sor ideas in addition to beauty. Th evare ju s t ice , the idea of sameness, andso on. T he philosopher, Plato, contends that these ideas, to reiterate, area universal intelligence in man.



W e now confront a problem. It isthis: Do these ideas constitute a separate intelligence other than that ofthe instincts? And are they truly anintelligence in the intent that they have

a purpose, as well as a function? Fo ran analogy, let us imagine a worldwithout beauty. W itho ut attempting toventure a definition of beauty, wecan sum up the result of that whichappears beautiful in saying that itcreates in us the sensation of pleasure.Every thinker must admit that in anormal man there is the unconscious,as well as the conscious, desire toseek the beautiful. Th e beautiful, however, is not alone confined to the senseof sight. Beau ty may be related toimpressions received through the othersenses; but we name them differently,as, for instance, delicious, when associated with taste; fragrance, when associated with the sense of smell.

Beauty, we must understand, is notto be found in form but in the intangible idea which we have of beauty,and which is the so-called universalintelligence. Th ere may be two material forms, let us say. On e may betermed beautiful because it produces inman a pleasurable state or sensation.The other will not be termed beautiful because it does not produce thatsensation. An unpleasurable sensationis destructive to man as a living entityif persisted in. Th erefo re, we appeardirected, as it were, to seek the pleasurable sensations, both mental as wellas physical. Does it not seem, then,that these ideas which are fixed in allmen, like that of beauty, have a purpose? Is there not a cause, an object,that man seeks in the world of things,that which most befits these universalideas and produces a pleasurable, men

tal and physical, sensation which iscontributive to his welfare?From the above it is logical to con

clude at this point of the discussionthat these ‘‘ideas” are an intelligence.This is not to be considered as adefinite conclusion but merely as asupposition for the time. The relationmust readily be seen between the intelligence of these ideas and that intelligence of the instincts. In fact,we venture further to say it is notmerely a relationship but that the

ideas, and we use them now in thesense of Plato, and the instincts areone. Can you define the differencein values between the instinct of curiosity, as previously discussed, with its

benefit to man, and the “idea” ofbeauty and its benefit to man as justdiscussed? Th e fac t that their sphereof manifestation seems different is immaterial. The final object of both appears the same. T h at object is thewelfare of the being. M an ’s realization of what he calls soul is the consciousness he has of these instincts.W e say instincts because we haveconcluded, as said before, that theideas and instincts are the same.

Man has the ability to appreciatethe functioning of these attributes ofhis being without his volition. He realizes that the emotions, the sensationsof instinct, overwhelm him when theyare excited by either the memory ofprevious incidents or by present external impressions. He need not willinto action emotions for they willrespond without the excitement of thewill.

The individuality of humans thatexists, and we use individuality nowin the psychic sense, not in the physical sense, is an indication of whatman calls soul. Th is individuality isnaught but an appreciation of the emotions and ideas of one’s own beingapart from external sensations. W e maybe one of a company of people clothedall alike, and physically alike, andconducting ourselves alike, yet thereis a consciousness of a difference between ourselves and every other individual present. Th is consciousnessof difference is the sensation of ourown individual emotions which wecomprehend as being absolutely intimate to ourselves. It is what one commonly calls his feelings. The lowerthe intelligence, or intellect, the lessappreciation is there of the instinctsor what we now term, soul. W e haveseen that these instincts will functionin our being whether we give themconsideration and analysis, or not. Butwith the development of reason andthe evolution of intellect we becomemore and more conscious of them. Inother words, the more highly evolvedthe intellect, the more one reasons as



T h e Ros ic ruc ian D i gest O ct ober 1 9 3 2

to the nature and cause of the instincts. Intelligence, or reason, willweigh the instincts and set them apartfrom man’s external, bodily functionsas a dual part of himself.

In fact, it was when man first be

came conscious of the emotional sideof himself and was able to distinguishthese sensations from exterior sensations he received, that he began tobelieve himself a dual being. No beingcan ever become conscious of what weplease to call soul until the intellectis capable of reasoning and analyzingthese inner attributes. W h y has manmade such rapid strides ahead of otherlife in the understanding of the physical world in which he resides? It isnot that the physical world, as such,is less an actuality to the dog, for anexample, than to man, but that thedog accepts them without reason. Reason in man has developed inquiry intothe physical world. Reason, as it developed in man, also made inquiry andanalysis of his inner sensations, andhe discovered what he pleased to callan inner intelligence which he furthernamed, soul. Just as animals lack thehighly evolved reason to make a comprehensive study of the physical world,so they lack the reason to weigh theemotions of their own being and are,

therefore, not conscious of soul. Th is,however, does not exclude the fact thatanimals have instincts, or soul, likeunto man. Lacking the appreciation ofthese emotions, they do not have thatself-realization that man has of himself. One thinker has well said, illustrating this point, “W hen dogs cometo know from reasoning about theirown emotions that they are not dogs,they will cease to be dogs in so far astheir status in the animal kingdom isconcerned.”

Man has always attributed the virtue of divinity to soul. He arrives atthe conclusion that the soul is divinefrom the fact that it cannot be destroyed. Inasmuch as that which isbeyond the power of man’s destructionis thought of as divine, the soul becomes divine to him. An analys is ofthis reasoning introduces confusion inwhat is generally an accepted doctrine. Science has expounded thatmatter is indestructible, and it has

proven it a fact. It is no longer ahypothesis. W h at man may changeis the variety of forms that matterassumes. Ma n has actually watchedan atom of matter be bombarded untilit lost its form, yet its essence re

mained. W hat about soul? Has itform? W h at we term the personalityof soul is in real ity its form. Mancould not know that others possessthe same inner psychic characteristicsas himself if he did not find themmanifest in some form in others. W ehave seen that character is but thewilful regulation of the emotions. Thedistinct character of an individual iscalled personality.

Thus in some individuals we finda character which has the lacking ofone emotion or the overabundance ofanother. Thi s gives that individual adistinct personality. Personality is,therefore, the form that the instinctsassume in the individual. By the destruction of the being, as for instance,death, the form of the instincts (orsoul) permanently disappears. Havewe destroyed soul, or have we merelydestroyed its form— personality? If wehave, like in matter, merely destroyedthe form of the soul, then have weproof that the soul survives? In otherwords, is there actual proof that what

man calls soul is indestructible, and,therefore, divine?Going further, we do definitely know

that the soul or this instinctive intelligence, if it be such, cannot be destroyed while life exists. As, for anexample, has there ever been foundan individual whose soul was dead?That is, has there ever been foundone in whom the emotions and instincts, all of them, not merely a few,were absolutely, so far as able to determine, non-exis tent? In the most

lowly of humans the instincts and emotions are indestructible. Lacking, however, the highly evolved reason, theinstincts run riot in the being of onewho is low in the scale of intelligence,but. nevertheless, they are evident solong as he lives. W ’ith the end oflife, as said previously, every evidence of the form of soul; that is, personality and all the instincts which wecall soul, disappear.



This established without a doubtthat the entrance of life and the evidences of soul which we call instinctsenter the body or form simultaneously.Furthermore, when life leaves the form,

soul leaves the form. It is extremelyimportant that we keep in mind thisunity between life and soul. Thereis not soul in form without life. In sofar as man is concerned, at this pointof discussion, life is never seen inhim without soul. Having arrived atthis point, let us proceed now alonga definite channel so as not to enterinto ambiguities. Let us shape theform of our further investigation bythese following statements and questions which we shall attempt to answer

to our satisfaction, at least:1. Is life destroyed in form or merelyreleased from it by the destruction ofthe form?

2. If released, does soul exist withlife in its freedom or does soul comeinto existence only after life has entered a being?

3. If soul is a result of existence oflife in form; that is, the body, thenwhen life leaves form, soul would notexist and there would be no such thingas immortal soul.

W e have seen that matter cannot bedestroyed with the destruction of form,but can life be destroyed when thebody is? Th ere is a logical argumentto support the fact that in destroyinga body we do not destroy the life init but merely release it from its confinement. If life exists in living thingsonly, then by the destruction of allthings now alive, life would cease tobe. W e may take an area where conditions are susceptible to life andwhere life exists in some form, anddestroy all the living things existentthere and in due time life would begenerated again. Th e life newly generated would perhaps be of a lowerform because the forms we destroyedmight have taken ages to evolve tothat station. But the point to bebrought out is that life is independentof form and if we destroy all the living things in an area, if the conditionsare proper for life, it will return insome form. W e can exterminate aspecies of life, but not life itself. Forif we did not agree to this, we would

be admitting that form, the body, ofa thing that is alive, produced lifeand that when no form existed or nomore living things were, life wouldcease. W e contend it is rather the life

energy itself that produces a form orbody in accordance with its environment and its hereditary factors. Fo ran example, one would not say thatthe sunset does not exist in actualitybecause the eye is there no longer tosee it. Th erefore , we must concludethat life is not destroyed with form,but released from it and is indestructible as is the energy in matter.

W e have said that there is an intimate relationship existing between lifeand soul, and which has been shown

to be a fact. Furthe r, wherein we ask,does life and soul differ at all, onefrom the other? For the purpose of discussion, we earlier said that we wouldsuppose that soul seemed to have intelligence, that instincts appeared tobe purposeful in their functions. If wewish to contend that life is soul andsoul is life, we must establish thepremise that life is not alone a force,an energy, but is also an intelligence,or we must discard the theory thatsoul is an intelligence at all.

A brief study of the subjects ofbiology, histology, cytology, and embryology, soon convinces anyone thatthere appears to be a marked orderor regulation to life. The cell, in itsfunctioning, displays a system, amethod, in its reproduction, assimilation, and other charac teristics. W efind life pursuing a certain coursewhich contributes to its growth andwelfare. W e further find that an interference with this order of life

jeo pardizes life. There is, therefore,what seems to be an intelligence in lifewhich decrees a course it shall pursue.This, then, is not unlike what wecalled the intelligence of the soul, theinstincts. This unites life and soulcloser than ever. Their purpose appears identical, although their theatreof expression appears to be dual. W he none then becomes fully conscious ofthe fact that he is alive and differentfrom animate matter, he becomes conscious of soul. A realization of lifeis then a realization of soul. Life,then, is soul, and soul is life. But




perhaps one might ask, ‘‘And what ofthe lower forms of organic matter, as,for example, plants? The y are possessed of life, possessed of this lifeintelligence, as it were. Ha ve theysoul as has man?” Lower forms of

life, as, for example, a flower, havethis instinctive intelligence of life whichserves the same purpose as it doesin man. It is common knowledge thatflowers will turn toward the sun toseek the energy that emanates fromthat source. Flowers will also contracttheir petals or close at night. Th eywill shield themselves from conditionsabout them. Thi s intelligence is inherent; it is instinctive, if you wish touse that term. It is certainly not dueto reason on the part of the flower.Yes, lower forms of life possess soulbecause they possess life. Th ey lack,however, the finer highly developedorganisms, such as the brain, for instance, which by virtue of its processof reasoning, is able to be consciousof the life within itself. The flowerhas no awareness of its own instincts,its own native intelligence; by intelligence, I mean that conscious abilityto perceive itself. It cannot turn aconsciousness inward to scrutinize itsown faculties as can man. The flowerscannot study their own reactions tolife. W e can appreciate why man hasmade the error of commonly believingthat he alone possesses soul. It is because he alone has developed reasonsufficiently to analyze the reactions ofsoul. Th erefo re, we must conclude thatif life and soul are identical, therecan be no consciousness of soul untilbirth.

In other words, the soul is not conscious of itself until after birth into aform. And then only when that formhas evolved an intellect or reason capable of being self-conscious, as forexample, man. Soul and life produceman, but man’s highly evolved organism, brain, manifests to man a realization of soul and life. Soul or lifehas no conscious realization of itselfmore than, let us say, magnetism orelectricity . Soul or life, then, exists

just as life does when released fromthe body. It has an inherent orderand method of manifestation, but without its form and without its personality

and self-awareness. T o try to arriveat the object of our dissertation, thesubstance of soul, we must seek thesubstance of life, for substance of onemust be the substance of the other.

To revert back for the moment, we

have been accepting as a premise thatlife is an intelligence, that it had object,was purposeful, teleological, as it were.Because life pursues an apparent ordered channel for its expression is not,from a logical standpoint, sufficient tosay it desires to do so. Cannot thisuniformity of life, this law and order,be merely a characteristic of it whichdesignates it as life rather than anindication of its being an actual intelligence? Fo r an analogy, a stonewhich we designate as smooth issmooth because it has the characteristicof smoothness. Th is smoothness isalways the same in contrast to thatwhich is rough, or, in other words,its opposite. So long as the stone issmooth, it follows the order or law,if you wish to use that term, of smoothness. Y et, certainly you would notsay that the stone had an intelligencethat directed it to conform to smoothness at all times. W hen the stonewas no longer smooth, it would ofnecessity be opposite to smoothness,and to be opposite it would need totake on all the characteristics of roughness. A thing is either something oris not something. W he n it is thatthing, it must have the characteristicswhich distinguish that thing from everything else. W hen life changes allof its characteristics, or what we termlaws of order in life, it will no longerbe life. Life does not intelligentlystrive to be life but rather it is lifebecause it has the qualities of life. Themanifestations by which we recognizelife are life. If they were not, lifewould not be.

One must realize that there nevercan be such a condition as what weunderstand as chaos. Furthermore,there can never be such a condition aswe believe as law and order, in so faras the term is concerned. Thi s is notparadox ical. I will try to make thispoint clear.

W h at appears to be order in one thing would be diametrically oppositeto another, and we call the other



chaos. W h at we choose to recognizeas order is order; what we choose torecognize opposite of order we callchaos. Bu t chaos is in itself a lawand order. It must possess a definite

nature or it cannot be called by us,chaos. If chaos is a law and order ofits own so as to always be recognizedas chaos, what we understand as lawand order is but a different law anda different order. W h at we think of inlife as not ordered, is due to the difference of the properties of a condition,thing, or state. In other words, a harmonious life is where there is a normalbalance of health, and it is called alife of order. W hen ever anything opposes this order of life, it irritates usand we term it disorder, but in realityit may be a law and order whichmerely in its characteristics differsfrom the one natural to us.

This reasoning does not mean toimply that life or soul is mere harmony,but rather there must be harmony between body and soul. W e understand,therefore, that the order and law oflife are its natural characteristics thatdesignate it as life and that life hasnot intentionally with intelligence selected these laws to characterize itselfany more than smoothness has beenselected by something that is or hasthe qualities of smoothness. It is theinharmony that occurs in life, and byinharmony I mean any change in thequalities of life that permits us to beconscious of life or the soul. W h a twe call the order of life is life itself.Whenever agencies different to lifedisturb it, the form life (the body)becomes aware of this disturbed condition. In the higher forms of life, asman, there is a consciousness of thechange when there is a disturbance.W e realize through the emotions thatlife is being affected by a force orforces about us.

Therefore, if there were no inharmony in life, there would not be theseinner sensations or emotions and wewould not be acquainted with the factthat there was life or soul in us. Ifthere were no emotions in man, hewould have naught to permit him toknow of the life or soul within him; inother words, it is a matter of contraries. W e cannot know of light ex

cept by its opposite, or darkness; thatis, we can not appreciate light untilwe have been in darkness. W e canknow of soul only when we are affected by emotions or when the in

stincts are felt, and they are not felt byus until the harmony of our being isdisturbed. W e can agree with So crates in P la to ’s d i a l o g u e , “T h ePhaedo,’’ that harmony is not the soul.As Socrates contended, if the musicalinstrument, the lyre, were a body andthe harmony coming from the lyre werethe soul, then at the dissolution ofthe lyre the harmony would cease. Thesoul would go out of existence. Harmony does not precede the lyre, butrather the lyre precedes harmony.Using the same analogy, we say it wasthe energy that produced the lyre asa body, as a form; that is the soulalso. Th e same energy that producedthe lyre, produced the harmony or thebalance that exists between the two.The lyre was constructed by the energyof man, for an example, to do a certainthing; therefore, the harmony producedis merely the fulfillment of the functions of that thing. A perfect lyremust give forth harmony if played ina manner a lyre should be played.If a lyre does not give off harmony,it is not a lyre even though it maylook like it.

Therefore, life or soul must possessthe characteristics of life and soul tobe them. Fo r further analogy , thecoming together of certain chemicalelements produces water. W at er , assuch, always has the characteristics ofwater. No one knows it as waterwithout it having water’s characteristics. If we change wate r’s qualities,we will no longer have water; therefore, when water has the qualities andnature of water, it is not proof ofan inherent intelligence in water whichcauses water to draw to itself thethings that make it water. W ate r, ifit did not possess those characteristicswhich distinguish it as such, would besomething else. If water were animate,for further example, as is man, itwould strive to maintain its nature aswater. No t that life strives to maintain itself, but when life assumes aform the organisms of that form, suchas in man’s body and the brain, strive




for a harmony between the two whichis more to retain the life in the formthan to attempt to maintain life aslife. W e, therefore, maintain that life and soul are not an intelligence merelybecause they appear at all times with

qualities which identify their nature.These fundamental sources which, forthe sake of discussion, we separate aslife, electrical energy and magnetism,but which in reality are one, always maintain their distinct qualifications.They have been created as fundamentals and have been given their nature not for purpose, but because theyare. Ye t, one may ask, “W ho gaveunto life its properties?" That wouldbe answered best by saying, “W hoconceived the universe?”

If an intelligence enters into the universal plan, which is not our object todiscuss at this time, it would be theintelligence that established these fundamentals and gave them their qualities at the very outset. If an intelligence did not decree life, then life isspontaneous. Ye t, if life is spontaneous, then other forces comparableto life, electrical energy, would havesince become manifest in the universe.Yet it would seem that those forcesnow existent are sufficient for the universe’s self-perpetuation. This we be

lieve the strongest argument for an

intent behind all that is, at one time.Soul is then life energy— unchangeable,infinite. The moral values that manhas, the highest good which man con-ceives are the interpretation by thereason of the emotions. W e reason

consciously and also feel subconsciously those conditions, things, whichare an inharmony in our being. Byinharmony in our being, we mean thosethings which are contrary or oppositeto the nature of life or rather, soul.W e constantly, because of the effectsof the instincts and the ideas whichwe also have called soul, try to regulate our actions so as to be in accord with the form life takes in us.This does not mean that what onemay interpret as good and in accordwith the soul, is an absolute good forall. Furthermore, what man may feelto be the highest good for mankind,though all men feel that way alike, yetit may be of no value to life in anyother form than man. Soul, then, islife. Its order of functioning is notdue to intelligence, but to its verynature. Soul maintains its qualities,not because it wills to do so but because those qualities are soul; and ifsoul had intelligence, it would havechoice of selection and perhaps choosenot to be soul; for intelligence is rea

son, and reason is never fixed.

V V V V V

ROSICRUCIAN CHRISTMAS HOLIDAY CARDSLast year hundreds of our members wrote to us before Christmas asking whether we

had holiday cards bearing the Rosicrucian greetings, or symbol, which they could mail totheir friends. W e prepared a very beautiful folder consisting of fine, nove lty paper, withenvelope to match. On the front of the folder is an attractive picture containing theRosicrucian symbol in gold, with decorating appropriate for Christmas and New Year.Inside of the folder is a timely greeting. Th ese attractiv e greeting cards are printed inseveral colors and gold. Th ey may be purchased from us at the special price of six for80 cen ts or one dozen for $1.40, with the enve lopes included. Orders for these will bereceived at once, and delivery will be made to you, postage prepaid, at once. Sta te thequan tity of these you desire, and enclose the remittance for that number. No less than sixto each order.

W h y not order a dozen of these and use them to send greetings to your friends? Thedistinctive greeting and the unique folder will be a pleasant change from the usual monotonous form of Christmas greeting cards. Address your orders to the Rosicrucian Supply Bureau as soon as possible.



“ N at ur e O beyi ng O ur D esi res” THIS IS A VERY OLD ROSICRUCIAN PROMISE

AND IT IS TRUE

By A. L e o n B a t c h e l o r , F. R. C.V V V

H O SE of our members who are acquainted with orh a v e p a s s e dt h r o u g h t h eTemple initiations,or who have beenpresent at one ofthe higher initia

tions in a Rosicruc ian Temple o fthis land or otherlands, will recallthat in part of the

ritual a promise is made to the Neophytein exchange for the promise that hemakes to the organization. In this greatRosicrucian promise occur the wordswhich indicate that after the Neophytehas become an adept and a master in theuse of the rules and laws of nature hewill be able to have all of nature obeyhis desires.

This may seem like a promise which,if ever fulfilled, is fulfilled only in thelives of the great Masters. W e littlerealize that every day of our lives weare actually demanding that nature obeyour desires and we are even compellingnature to serve us in ways which theprimitive man would not only have considered miraculous but beyond humanconception.

Now we have one of the most interesting and, at the same time, astonishing

illustrations of this idea in a recent newsitem.

All of us can bear witness to the factthat moonlight, even when the moon isfull, is little light indeed as compared tosunlight, electric light, or any otherartificial means of lighting, and we canbear witness that the light of the starson a moonless night is hardly sufficientto be called any degree of earthly illumination. W e would hesitate to say that thelight of even the thickly bediamondedheavens of Egypt would be sufficient topermit man to see his way in walkingover the desert spaces of that land.Certainly, the most brilliant of the starscan hardly be called a source of light forthe earth and we would most certainlyrecall the efforts of any man who wouldattempt to claim that starlight of anykind, under any circumstances, is sufficient to dispel the shadows of nighttime.

W h at , then, are we to think of the ideathat a great picture of a great man is tobe illuminated at nighttime by starlightand illuminated in such a manner as tomake the picture visible at great distances to multitudes of persons assembled before it? W e would say that thiswas most certainly a fantastic conception, but surely impossible.

However, Dr. Edward E. Wildman,of the Franklin Institute in Philadelphia,says that a huge picture of WilliamPenn will be illuminated in two places;

( O )p-mvnjj



T h e Ros ic ruc ian D igest O ct ober 1 9 3 2

Philadelphia, Pennsylvania, and O xford, England, on the same night and atthe same moment by a concentration ofstarlight from a star that is now 250light years distant. On the 250th anniversary of Penn’s arrival in America in

October of this year, this great feat willbe performed through the marvelousachievements of electrical science in cooperation with the advice and suggestions of eminent astronomers. Th ey aregoing to take one of the stars located atthe end of the handle of the big dipperand by means of radio waves and amplification of them they will use the faintlight of this distant star and transformit into a scintillating brilliancy thatwould blind human eyesight but floodthe large picture of William Penn witha brilliancy sufficient to be seen at agreat distance. T he waves of light fromthe star will be sent by radio to the PennSociety building in Philadelphia and tothe Christchurch College at Oxford,and simultaneously through the use ofradio a switch will operate to turn on thelights resulting from the amplified lightof the stars. Th ereafte r the illuminationwill be of an electrical nature.

It is a marvelous thing to think thatthe faint light of a distant star, which tothe human eye looks like the leasttwinkling of a small point of almost in

discernible brilliancy, can be so increased in power or brilliancy or sofocussed in its radiations that it willoperate a delicate device and causeswitches to move and great electric currents to become released and controlled.If this is not a demonstration of havingnature and her laws, her powers, hermanifestations yield to man’s desire,then I cannot think of any other scientific or unscientific experiment thatwould prove the point.

William Penn, himself, was greatlyinterested in mysticism and was verykindly disposed toward the Rosicruciansand their scientific studies. It was hewho gave to the Rosicrucians in Europea great parcel of land located in Americafor the purpose of establishing a Rosicrucian colony, temples, libraries, workshops, etc. Undoubted ly, he marvelledyears later, when he came to Americanshores, and found that the Rosicrucianshad built for the Quakers of Penn’s religion the first meeting house that the

Quakers had used and had also built thefirst astronomical observatory in America and many other scientific buildings,but he would have marvelled even moreif one of the conservative, dignifiedscientists of that Rosicrucian colony

should have said to him, “Brother Penn,the day will come when the people ofthis country will paint a picture of theeto celebrate the 250th anniversary of thyarrival here, and on this occasion thefaint light of yon star will cause hugemechanical devices to operate and floodthy picture with such brilliancy thatmultitudes will view your picture fromgreat distances and pay homage tothee.”

If Penn would have asked how all thiscould possibly be accomplished, undoubtedly the Rosicrucian would havesaid to him, “It will be the desire of manthat it shall be so and all of nature isever willing to serve man’s desires.”

From the time that we arise in themorning to prepare ourselves for theday’s duties until we lay our head uponthe pillow at night, all of nature is serving us today in ways that would haveastonished our forbears and would haveequalled the miracles of the ancients. Butwe are thinking nothing of this and giving little thought, let alone any expression of appreciation to either God or

nature for the services thus rendered.The Oriental, accustomed as he is tothe performance of seeming miraclesthrough the use of the power of man’smind in controlling some of nature’slaws, would take our commonolacethings of today in this W ester n W orldas even greater miracles. T he mannerin which we so casually open the doorsof our rooms and throw a light switch inorder to flood a room with light that isproduced from nature's vibrations wouldbe a marvel that the Oriental could notcomprehend. The manner in which invisible vibrations running along the samewire go to one outlet to bring us radiomusic, to another to heat an electric iron,to another to produce light, to anotherto produce vapor, and to another to produce ice, is certainly a demonstration ofhow one of nature’s forces can not onlybe harnessed but made to obey the willand desire of man.

The mind of man is omnipotent because it is of the consciousness of God





ner that will perpetuate the idealswithout conflict with the democracy ofthe Western World.

In keeping with the b u s i n e s smethods, the organization system, andthe social laws of the Western World,

the A M O R C of North America is incorporated as a non-profit, fraternal,educational society. By the very virtue of its State charter and legalstatus it cannot be physically a partof any other foreign organization except in spirit. It is governed by aSupreme Grand Lodge composed of aBoard of Trustees, and with a GrandCouncil composed of representativesfrom every part of the North American district. It holds its National Convention annually in order that everymember may express in person whatever resolutions or motions for theimprovement of the work that he orshe may believe to be advantageous,and these suggestions and ideas arediscussed and analyzed openly beforea representative body of the membersat the Convention and adopted upon

recommendation of those assembledwhen such recommendations are notin conflict with the established constitution of the organization and therules and regulations of the countryin regard to incorporated societies and

organizations.Because of these opportunities to express opinions, because of the constantly evolving nature of the organization, and because of its progressivespirit, the members of A M O R C inNorth America are enjoying greaterbenefits, greater blessings from theorganization, than those who live insome of the other foreign jurisdictions,and I hope that each and every member will pause in his progress in thestudies to analyze the many hundredsof other benefits that the organizationoffers him in addition to his instruction and to measure these not onlyfrom a material point of view but froma spiritual and Cosmic point of viewand thereby discover the real value ofmembership in this modern WesternWorld organization.

V V V V V

THE VOICE OF THE WOMENOur statistics determine that the Rosicrucian membership is about evenly divided in so

far as sex is concerned. Ye t the majority of contributors of articles to the “RosicrucianDigest" are men, not that we prefer the writers of articles to be men but because the malemembership of the organization seems to be more active in a literary sense. Ye t we knowfrom correspondence that the women members and women readers of the "RosicrucianDig est" think just as intently, just as deeply along these lines as the men. The refo re, weurge them to throw down the wall of tradition and conservatism and submit to the Editorial Department articles for publication if they meet with the requirements of the"Digest”.


HAVE YOU AN AUTO EMBLEM?Have vou one of the attractive auto emblems designed after the ensignia of the Order?

It is very attra ctive, yet neat in its arrangement. T he y are made of solid art brass, burnished, with red metal rose. Th e emblem is identical with the small emblems worn on thelapel. T he y are easily attached to your radiator and are 5 % inches high. Th ey add tothe appearance of your car and at the same time they attract attention and give you theopportunity of mentioning the Rosicrucians and explaining briefly who and what they are.These may be secured for $1.30 each, postage prepaid, from the Rosicrucian Supply Bureau, San Jose, California.



A N E G Y P T I A N “F E A S T ' 'This painting by Edwin Long. A. R. A., depicts a typical symbolical ceremony in the height of Egypt’s power, and gives an

excellen t idea of the social classes and customs. Such sacred “fea sts" were often held just prior to the burial of a mummy.(Compliments of the Rosicrucian Digest.)





THE PURPOSES OF

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 non-sectarian, fraternal body of

men and women devoted to the investigation, study, and practical application of natural andspiritual laws. Th e purpose of the organization is to enable all to live in harmony with thecreative, constructive, Cosmic forces for the attainment of health, happiness, and Peace.

The Order is internationally known as AM OR C (an abbreviation), and the A M O RC inAmerica, and all other lands, constitutes the only form of Rosicrucian activities united in onebody having representation in the international Rosicrucian congresses. Th e A M O RC does notsell its teachings, but gives them freely to all affiliated members, together with many otherbenefits.

Inquirers seeking to know the history, purposes, and practical benefits that they may receive from Rosicrucian associa tion, are invited to send for the free book, "The Wisdom of theSag es.” Address, Librarian, S. P. C., care of

A M O R C T E M P L E

R O S I C R U C I A N PA R K S A N J O S E , C A L I F O R N I A , U .S .A .(CABLE ADDRESS: "AM OR C” RADIO STATION 6KZ)

Officials of the Jôrth American Jurisdiction(Including the United States, Dominion of Canada, Alaska, Mexico. Guatemala, Honduras, Nic

aragua, Costa Rica , Republic of Panam a, the W es t Indies, Lower California, and all landunder the protection of the United States of America.

H. SPEN CER LE W IS, F.R.C., Ph. D .............................. ImperatorRALPH M. LE W IS, F.R.C ......................................................... : Supreme SecretaryCHARLES DANA DEAN, F.R.C .................................. National Grand MasterA. LEON BATCHELOR, F.R.C ........................ - .................................. Director ofCorrespondence

ET H EL B. W A RD Secretary to Grand MasterHARRY L. SHIBLEY, F.R.C ......................... Director of Editorial Department

Th e fol lowing principal branches are D ist rict H eadquar ters o f A M O RC

New York City, New York:

AFRAMERICAN Chapter of AMORC, 381Convent Ave., Claxton C. Swift, Master,805 St. Nicholas Ave., c/o Tate, New YorkCity, New York.

Boston, Mass.:Mass. Lodge, Mrs. Marie Clemens, S.R.C.,Master, Lodge Building, 739 Boylston Street

Pittsburgh, Pa.:

Penn. First Lodge, Geo. W . Postgate, 1417Duffield St., Pittsburgh, Pa.

Hartford, Conn.:Isis Lodge, AM OR C, M r. W . B. Andross,Master, Box 54, South Windsor, Conn.

San Francisco, California:Francis Bacon Lodge, John M. Dcaring,Master, 1655 Polk St., San Francisco, California.

Los Angeles, California:Hermes Lodge, AMORC Temple, ReadingRoom and Inquiry office open daily, 9 A.M.to 9 P.M., excep t Sundays. Granada Court.672 South Lafayette Park Place. E. E.Chaffey, K.R.C., Master.

San Jose, California:Grand Lodge Session for all members, Tuesday evenings, 7:30 to 8:30 P.M., NagleeAve., Rosicrucian Park.

Chicago, III.:Chicago Chapter No. 9, O. G. O'Delius.Master. Offices and Reading Room (opendaily and evenings), Auditorium Hotel (ClubRoom No. 4) 430 South Michigan Ave.(Telephone Harrison 5000).Aframerican Chapter No. 2, (Colored),Robert E. Clarke, Master, 31 East 47th St.

Philadelphia, Penna.:Delta Lodge No. 1. AMORC, Henry Wilcke,Master, Stevens House, Lancaster. Pa . JohnR. Springfield, K.R.C., Secretary, 1448 No.57th Street.

(Directory Continued on Next Page)



Portland, Oregon:Portland Chapter, Clara Grace Anderson,F.R.C., 424 Clay St., Phone Beacon 5964.

Seattle, Washington:AMORC Chapter, A. C. Runte, Master,11131/2 Howell, Seattle, W ash . Library andReading Room, 501 Haight Bldg. Openeveryday 10 A.M . to 4:30 P.M. Evenings7 P. M. to 9:30 P.M. Telephone Seneca 9215.

Other Chartered Chapters and Lodges of the Rosicrucian Order (AMORC) will be found inmost large cities and towns of North America. Address of local representatives given on request.

P R I N C I PA L C A N A D I A N B R A N C H E SVictoria, B. C.:

Victoria Lodge, Secretary, AMORC, Box 14.Inquiry Office and Reading Room, 101 UnionBank Bldg. Open week days 10 A.M,—6 P.M.

Montreal, Quebec, Canada:

Societe d'etude d’AMORC (French Section),Marcel Henry, Master, 3837 St.-Denis St.Montreal, Quebec, Canada.

Winnipeg, Man., Canada:C. H. Best, Master, 310 Parkview St., St. James, Winnipeg, Ma n., Canada.

Vancouver, B. C.:Canadian Grand Lodge, Mr. Merritt G. Gordon, Master, AMORC Temple, 878 HornbyStreet.

Edmonton, Alta,:Mr. A. T . Thomas, M aster, 9533 JasperAvenue, E.

S PA N I S H - A M E R I C A N S E C T I O NT hi s jurisdiction includes all the Spanish-spea king Countries of the New W orld . Its Supreme

Council and Head Office are located at San Juan, Puerto Rico, having local Representatives in allthe principal sities of these stated Countries.

Hon. Manuel Rodriguez Serra, F.R.C., Supreme Grand Master, P. O. Box 702,San Juan, Puerto Rico.

Armando Font de la Jara, F.R.C., Secretary General, P. O. Box 36, San Juan,Puerto Rico.

The name and address of other Officers and Branch Secretaries cannot be given general publicity, but may be obtained for any information or spec ial purposes, through the Head Off ice atSan Juan, Puerto Rico.

A LL C O R R E S P O N D E N C E S H O U LD B E A D D R E S S E D TO T H E S E C R E TA RY G E N E R A L

A F E W O F T H E F O R E IG N J U R I SD I C T IO N S

India:The Supreme Council, AMORC, Calcutta,India.

Scandinavian Countries:The AMORC Grand Lodqe of Denmark,Carli Anderson, S. R. C., Grand Secretary,Manogade 13th Strand, Copenhagen, Denmark.

France:Dr. H. Gruter, F.R.C., Grand Master, Nice.Mile. Jeanne Guesdon, S.R.C. CorrespondingSecretary for the Grand Lodge (AMORC)of France, 56 Rue Gambetta, VilleneuveSaint Georges, Seine &> Oise).

Austria:Mr. Many Cihlar, K.R.C., Grossekreter derAMORC, Laxenburgerstr, 75/9, Vienna, X.

China and Russia:The United Grand Lodge of China and Russia, 8/18 Kvakazasaya St., Harbin, Manchuria.

Australia:The Grand Council of Australia, M. S.Kowron, F.R.C., Grand Master, ' Sandhurst,”52 Fletcher St., Bondi, Sydney, N .S.W .

England:The AMORC Grand Lodge of Great Britain,Mr. Raymund Andrea, K.R.C., Grand Master,41 Berkeley Road, Bishopston, Bristol, Eng.

Dutch and East Indies:W . J. Visser, Grand Master, Bodjong 135Semarang, Java.

Egypt:The Grand Orient of AMORC, House of theTemple, M. A. Ramayvelim, F.R.C., Grand

Secretary, 7, Rue Talkha, Heliopolis.Africa:

The Grand Lodge of the Gold CoastAMORC. Mr. H. C. Moncar. Grand Master,P. O. Box 329 Accra, Gold Coast, WestAfrica.

Costa Rica:William T. Lindo, F.R.C., Grand Master.P. O. Box 521, Limon, Republic of CostaRice, C. A.

The addresses of other foreign Grand Lodges an d secretaries will be furnished on application.





Documents

The Rosicrucian Digest - September and October 1932.pdf