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natur al color of the or ig inal
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The Ti l i ngs We i oe S \ j . . . .
I
T m a y be financial i ndependence, a trip around the worl d, a home
of his own, or just peace of mi nd but in everyone s life there
is some goal for whi ch he strives, some inspiration whi ch gi ves
life a zest somethi ng whi ch makes it l i vabl e. Mi l l i ons of humans
si nce the dawn of history and even today find happi ness in
emul ati ng some noble character because of his or her vi rtues and
spi ri tual val ues.
J esus the C hrist, not al one as a religious- character, but as a
symbol of the highest good as a mas ter of r ig ht l i v i ng , has been
outstandi ng in drawi ng manki nd onward and upward for centuries.
Every student ol mysticism and phi l osophy, therefore, shoul d have
a picture or pai nti ng of this avatar, this spi ritual li ght of the worl d,
in his or her home or sanctum not for reli gi ous purposes but
as an ide a l and ins pi r a t i on. So that this coul d be possible, we have
prepared a beauti ful repli ca ol the large oil pai nti ng of the Master
J esus, by Dr. H. Spencer Lewi s. An art photographer has made
a very fine photograph of the pai nti ng, whi ch registers the beautiful
expression and the mystic Aryan character of the Great Master.
Fach photograph is on anti que paper and most sui tabl e for framing.
Add this deli cate, upl i fti ng touch to y our s anct um.
ROSICRUCIAN SUPPLY BUREAU
S A N J OS E , C A L IF O R N I A , U. S. A .
THE I NSTI T UT I ON BEHI ND THI S A N NO U NCEM ENT
T HE ME NT A L A S S E MB L Y
No one is ever alone who har bor s the thoug hts of others. W i t hi n the quiet realm of meditationin the pr iv acy
of ones sanctumthere can be f ocalized thousands of personalities, like inf inite my r iads of electrons clustered on
a pin point. T houg ht s which represent the noblest par t of ourselves bridge the v oids of time and space to put us
en r appor t with minds ever y where that share the same lof ty sentiments. T he meditations of the my stic open the
door of his consciousness to inspired per sonalities w ho seek his mental companions hip.
(Cour tes y of the Rosicr ucian Dig es t.)
lUe, Secret of
MENTAL CREATING
T F y ou just like to dr eam, r ead no f ur ther .
T her e comes a time when y our fancies must
be br oug ht into lig ht and stand the test of
every- day, har d realities. A r e y ou one of the
thousands per haps millions whose thoug hts
never get bey ond the stage of wistful wishing?
Do y ou of ten come to f r om a day dr eam with
the sigh, I f only I could br ing it about make
it real?
A l l thing s beg in with t houg ht it is what
f ollows t hat may take y our lif e out of the class
of those who hope and dr eam. T houg ht energy,
like any t hing else, can be dissipatedor it can
be made to pr oduce actual effects. I f you know
how to place your thoughts y ou can stimulate
the creative processes within y our mind
thr oug h them y ou can assemble thing s and
conditions of y our wor ld into a happy lif e of
accomplis hment. M ental creating does not de
pend upon a mag ical process. It consists of
knowing how to mar shal y our thoug hts into a
power t hat dr aws, compels and or ganizes y our
ex periences into a worth- while design of liv ing .
A C C E P T T H I S FREE B O O K
Let the Rosicr ucians tell y ou how y ou may accomplish
these thing s. T he Rosicrucians (not a r eligious or g ani
z a t i on), a world- wide philos ophical f r ater nity , have
preserved f or centuries the ancients master f ul knowl
edge of the f unctioning of the inner mi nd of man.
T hey have taug ht men and women how to use this
knowledg e to recreate their lives. T hey off er y ou a
free copy of the f ascinating book T he Mastery of
Lif e. It tells how y ou may receive this inf or mation
f or study and use. Use coupon opposite.
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APRIL, 1943
The Mental Assembly (Frontispiece)
Thought of the Month: Are Other Worlds Inhabited?
Self Mastery and Education.................. ................ .......
Must We Suffer to Grow?....................................
Intelligence vs. Understanding
Thoughts on the Spiral .................................................
The Conviction of God ................... ......................
Health and Thought
Past Cycles and Tomorrow ____________ _____
Cathedral Contacts: Intangible Assets..................
What Is Human Freedom............................................
Garment of God ..................................................
Sanctum Musings: Activity. ................. ............ ........ .
Human Radiation (Illustration).................
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Published Monthly by the Supreme Council of
THE ROSICRUCIAN ORDERAMORC
ROSICRUCIAN PARK SAN J OSE, CALIFORNIA
T H E
THOUGHT OF THE MONTH
ARE OTHER WORLDS INHABITED?
By THE IMPERATOR
M A G I N A T I O N
has a l w a y s v ied
with conservatism
for the dominance
of man's intellec
tual life. T heir ap
pe a l s a nd t he ir
me r it s hav e an
e qua l v a l ue . T o
one w ho g av e
hi ms e l f ov er to
i ma g i na t i o n, ad
venture w as a l
ways the reward.
T o one who became a devotee of con
servatism, greater security was prom
ised. Consequently some men f ound
within narrow mental confines, peace
which compressed them but kept out
disturbing influences unusual ideas.
Still other men found happiness only in
a boundless wor ld of thought in which
they could roam.
In number, the conservatives have
always been the majority, partly by
choice, but in the past mostly by the
compulsion of public opinion. Dur ing
approx imately the Six teenth Centur y , a
tremendous transition took place. T he
great impetus- given rationalism by such
brilliant thinkers as the astronomers.
Copernicus. Galileo, and Kepler, was
like a signal of freedom for many op
pressed. imaginative minds. T he scien
tific discoveries disclosed that no longer
was the earth the center of the universe.
. . a s had been thought. No longer, as
Kostcr uctan scholasticism and theology had declar-
Dig est ecj was
the earth Gods chosen domain.
A pr i l For ex ample, it was now evident from
1943 Keplers laws that all of the great mani
T he
festations of God were not alone re
lated to earth, to serve mortals. Phe
nomena common to earth could and
probably did apply to all of the heavens.
Men's minds began to soar Cosmic-
ward. T heir thoughts were as ex pansive
as they now conceived the power of
God to be. T he earth lost much of its
prominence, but instead the distant stars
became more intimate to the average in
telligent person.
T he new spirit which was ushered in
is best expressed in the words of the
Dominican monk. Gior dando Bruno,
born in Naples in 1548. T o him, the
whole universe now had a soul. Intel
ligence was manif est everywhere. Each
thing had its purpose and was accord
ing to a plan. Nothing is more or less
impor tant in the universe, for: Onl y
one bereft of his reason could believe
that those infinite spaces, tenanted by
vast and magnificent bodies, are de
signed only to give us light or to receive
the clear shining of the earth." "Wha t !
is a feeble human creature the only ob
ject wor thy of the care of God? No.
the earth is but a planet; the rank she
holds among the stars is but a usur pa
tion; it is time to dethrone her. "Fr om
this infinite A ll. full of beauty and
splendor, from the vast wor lds which
circle above us. to the sparkling dust of
stars beyond, the conclusion is drawn
that there are an infinity of creatures, a
vast multitude, which, each in its de
gree, mirrors forth the splendor, wis
dom, and excellence of Div ine beauty."
Br uno had captured the imagination
of thousands. He had dramatized and
romanticized the cold, new mathematical
facts of astronomy. Moreover, he made
the whole universe become a possible
theatre of human activity. He conferred
upon every Cosmic body the possibility
that it was tenanted with intelligent be
ings. T o him, every planet was our
neighbor, but in a f ar more intimate
sense than just physical nearness, f or it
might be the abode of beings who
hoped, created, and suffered to some
ex tent as do we. For his labors, Bruno
paid with his life. T he Inquisition had
him burned at the stake in Rome.
The Terrestrial Planets
Since the time of Bruno, with the de
velopment of astronomy, with tele
scopes of greater magnitude and with
the addition of such sciences as spectro
scopy and photography, what conf irma
tion is there today of the speculation
that life or intelligent beings ex ist else
where in our solar system. T he eight
planets, not including Pluto, but includ
ing the Ear th, f all into two divisions, for
convenience. T he first are the terrestrial
planets, so named because they are not
very diff erent in size from the earth.
Mercury is the smallest of these and the
closest to the sun, being 36 million miles
distant from that orb.
T he diameter of Mer cur y , 3,009 miles,
makes it less than half of the size of the
earth. Its gravity is about one- third
that of the earth. Its albedo, or reflected
light, is only 7%. T his indicates that
the suns rays beat down upon Mer cur y
with seven times the intensity that they
do upon the earth. Since Mercury al
ways keeps one side turned toward the
sun, that side is superheated, with a
temperature of about 660 F. T he other
side would be perpetually frozen. These
two conditions alone would not be con
ducive to any form of life, even simple
organisms, of which we have knowledge
on earth. Further, if any liquids as
oceans or lakes exist on the surface of
Mercury, they must, it is theorized, con
sist of molten lead, sulphur, and Bis
muth. T he atmosphere of Mercury , if
it has any, would be composed of sul
phur diox ide, carbon diox ide, or other
heavy gases. Human or animal life
as we know it, could not ex ist under
such conditions. However, since Mer
cury is only 28 from the sun, it is very
difficult to observe its surface markings,
with any accuracy.
V enus seems a little more promising,
therefore, arouses the imagination. Its
distance from the sun is about 67 mil
lion miles. Its diameter, 7,575 miles, is
about equal to that of the earth. Fur
ther, its surface gravity is about five-
six ths of the earth. In other words, an
object weighing 100 pounds on earth,
would weigh 80 pounds on V enus.
Mor e simply, a man who weighs 200
pounds on earth would only weigh 160
pounds on V enus.
T he albedo of V enus is very high,
being 0.59. It is near the degree of re
flection of white paper or 0.70. Because
of this intense reflection, V enus can be
seen by unaided eye in f ull daylight.
T he atmosphere of V enus is about equal
to that of the earth. Spectroscopic anal
ysis indicates that little or no ox ygen is
present on V enus. Since vegetation is
responsible for pr obably all ox ygen on
earth, if it is detected in the spectrum
of a planet, it would indicate that vege
tation exists there. T he atmosphere of
V enus contains the same gases as that
of the earth. W e are not certain in our
observations whether V enus , like Mer
cury, keeps one side continually toward
the sun. If she does, the dark side
would be cold, but in f act it seems to
radiate heat.
T here is a great possibility that the
atmosphere of V enus is moist and
warm, but somewhat warmer than the
earth. Due to the little evidence of
ox ygen, the surface of V enus is more
barren than the Sahar a desert. It is
generally estimated that the mean tem
perature is 122 F. Edwar d Bernard,
astronomer, has seen white spots above
the white clouds of V enus, which he
concludes might be lof ty snow- capped
mountains. However, he has been un
able to observe V enus clearly for long
periods.
T he Canals of Mar s
Mar s is the last of the group of so-
called terrestrial planets. It is 141 mil
lion miles from the sun and has a dimen
sion at its equator of 4,216 miles. Its
surface gravity is 0.38, which inter
preted means that an object weighing
100 pounds on earth, would only weigh
38 pounds on Mar s. Consequently , the
physical strength of a human being, if
he resided on Mar s, would be over twice
as effective. Since the planet Mar s is
The
Rosicrucian
Digest
Apri l
1943
nearest the earth, it has been caref ully
studied, especially its Southern hemis
phere, which is closest.
T he atmosphere of Mar s appears
very thin. In fact, less than half of that
of earth. So earth men could not endure
it without artificial means. A common
phenomenon of Mar s is its polar caps.
Gr eat white regions have been observed
at the poles of the planet. Whe n photo
graphed, they look like pearl buttons
on an orange. W he n it is the summer
season at the Southern hemisphere of
Mar s, the great polar cap, which may
be ice or frost, visibly shrinks. T he sea
sons of Mar s appar ently correspond to
our own. Due to the thin atmosphere
of Mar s, the mean temperature at the
equator is possibly only 86 F., about
like a summer day on earth.
A startling discovery in 1877, by the
Italian astronomer, G. V . Schiaparelli,
brought Mar s into the focus of popular
interest. Schiaparelli announced that he
had seen a network of lines or tracings
on the surface of Mars. These he gave
the name canali, Italian for canals.
Schiaparelli presumed these to be a
series of canals constructed by intelli
gent beings. A t first, the scientific world
was skeptical as to Schiaparellis ob
servations. W i t h the employ ing of
larger telescopes, it was f ound that the
surface of Mar s did appear to be cov
ered with these incises or lines, f orming
arcs or geometrical patterns. A mazing
ly enough, some of the lines parallelled
each other precisely for distances to
3000 miles. Many interspersed each
other at right angles. Onl y intelligent
beings, it was advanced, could under
take such an engineering feat as the
geometrical pattern suggested. T he
question natur ally arose as to the pur
pose of such canals, if that was in fact
what they were.
T he Mar tian Controversy
Dur ing 1890. an indiv idual whose
imagination was fired by Shiapar ellis
findings, broke out of the class of con
servatism, and with considerable wealth
at his disposal, sought to investigate
further. He was Percival Lowell, to
whom astronomy is now indebted for
many scientific contributions. He f ound
ed an observatory in Flagstaf f , A r izona,
and he and his associates devoted them
selves to the study of these canals.
He wrote numerous wor ks on the sub
ject, such as "Mar s and Its Canals.
Lowell discovered more than 400 canals
on the surface of Mar s. He also ob
served that where they intersected there
appeared a dark area, or an oasis. Per
cival Lowell was convinced that they
were the construction of intelligent be
ings, but that they were not canals, but
rather great areas of ir rigated lands.
He contended that Mar s is a dy ing
planet and that its beings were undoubt
edly passing from existence. T hey are
now forced, he concluded, to draw
moisture from the great polar caps of
their planetwhich are commonly ob
servedto sustain life. T he inundated
lands were, therefore, geometrically
planned, accounting f or their appear
ance as precise lines.
Other scientists contested this hy
pothesis. T o them, what appeared as
continuous lines to the eye, they de
clared were but in fact a concatenation
of minute areas or particles. T hey
sought to ex plain that psychologically
the human consciousness, due to fatigue
from constant visual concentration,
would tend to integrate these separate
little dots, to cause them to appear as
united or unbroken lines. T hey attempt
ed to support their postulation, in op
position to Lowell, by observing and
photogr aphing Mar s through larger
telescopes. Photographs taken through
the larger telescopes are offered as
contra- evidence. In my personal opin
ion, they are not very convincing. It is
true that in the photographs taken
through the larger telescopes, the trac
ings or geometrical lines ar coarser, but
nevertheless, the lines persist and still
appear continuous. Consequently , no
satisf actory ex planation is offered op
posing the claim that the lines are the
result of construction by intelligent be
ings except the physical conditions of
Mar s itself.
T he Maj or Planets
T he second division of the planets is
known as the Maj or planets. J upiter is
foremost in size of these, with a dia
meter of 88,700 miles. It is about ten
times the size of the earth. Its albedo,
or brightness is exceeded only by
V enus. Its temperature is low, since it
is five times as far from the sun as is
the earth, and has a very small amount
of light and heat f alling upon it. In fact,
it has only about 1/1 Oth of the light and
heat of the earth. Peculiar phenomena
still a mystery to man, are the parallel
bands of color which seem to encircle
the surface and to be actually a par t of
it. These are reddish and yellow. It is
speculated that they are layers of clouds
caused by possible great internal heat.
A s a whole. J upiter seems not to be
very hospitable to the types of life of
which man has knowledge. In fact,
however, our knowledge of the physical
conditions of J upiter is very meager.
Saturn, at a distance of 886 million
miles from the sun, has a surface grav
ity which is about equal to that of the
earth. T here is no certainty as to its
atmospheric condition, but it is pre
sumed to be a gaseous body . Perhaps
it is mostly fluid, for it has a low density
like that of water.
T here is much difference of opinion
with respect to the size of Uranus, but
it is thought to have a diameter of
30,900 miles, much like that of J upiter
and Saturn. A g ain, it could not sustain
life as we know it, f or its is pr incipally
gaseous.
Neptune and Ur anus are conceived
to have conditions which are quite simi
lar. A n ex amination of the spectrum of
Neptune reveals it to have a gaseous at
mosphere. A further discouraging note,
is that it receives but 1/000 the light
and heat which the earth receives.
Percival Lowell and his assistants,
while studying the canals of Mars,
mathematically predicted that another
planet, heretofore unknown, existed in
our Solar system. T heir prognostication
resulted in the discovery in 1930 of a
planet where they had presumed it to
be, and which was subsequently named
Pluto. Pluto is a staggering distance
f rom the sun and, as to its physical con
ditions, still remains much of a mystery.
T he redness its lig ht gives off sug
gests thin atmosphere like that of Mars,
and it is possibly the size of that planet.
It has 1600% less sunlight than the
earth. In fact, to a human observer on
Pluto, the sun would look like a star,
but far more intensely br illiant than any
star we observe from earth. T he tem
perature of Pluto consequently reaches
a point approx imately 380 F. below
zero! the surface being but a frozen
mass. In fact, all or dinar y gases of
earth would be frozen at that tem
perature.
Wha t Is Lif e?
T houg h from all of the above obser
vations and conjectures, man could not
exist on other worlds in our Solar sys
tem, it is a presumption to contend that
lif e is limited alone to earth. If man
were positive as to the nature of life
and that it depended upon conditions
indigenous to earth, then it could be
saf ely declared that no life ex isted else
where. T he fact remains that just what
lif e is, is still a mytsery. Whether some
thing as an essence or an energy com
bines with inorganic matter to cause
life, or whether inorganic matter under
certain conditions evolves into a living
substance is a question still unanswered
by general science.
In the Seventeenth Centur y , the aph
orism, Omne vivum ex vivo (all life
comes from lif e) began. T his presumes
a spontaneous creation, namely, that
lif e was created alone by lif e and that it
evolved from nothing else and solely is
generated by it. Whet her all of the
complex forms of life came from one
pr imor dial protoplasmic substance is
also unknown. T here is a possibility
that the protoplasm in man is just as old
as the protoplasm in the simple amoeba.
In fact, in their simplest form, animals
and plants are very much alike. It has
long been a scientific conjecture that
lif e develops f rom some mysterious
chemical change that takes place within
inanimate matter. Artif icial life, how
ever, has never been produced even by
using the chemical properties of living
matter, such as proteins, carbohydrates,
fats of diff erent kinds, salts, and water,
where temperature and other conditions
have not been conducive to life. Lif e is
possibly a tertiary condition. In other
words, the result of the combination, on
the one hand, of the electronic and
atomic energies which give matter its
composition with, on the other hand,
some influence which integrates and de
velops them according to the necessity
of its nature.
Lif e on earth endures, as we all know,
in great extremes of temperature and
environment. Lif e on the planets would
need to endure f ar greater extremes.
Lif e without intelligence, that is, a life
incapable of creating a favorable en-
vironment f or itself, would not be able
to adapt itself suddenly to such condi
tions as we presume exist on these other
worlds. I f advanced intelligent lif e ex
ists on any of the planets, even Mar s
with its supposed ex tensive vegetation,
the conditions would need to have been
f ar more f avorable originally . Other
wise, how could it have endured to at
tain the sufficient intelligence to adjust
itself to the present appar ently unf avor
able conditions. T he only other theory
is that life on Mar s is of an entirely dif
ferent constituency than it is on earth.
T houg h there is almost an infinite var i
ety of the manif estations of lif e on
earth, the phenomenon of life, or rather
its dependency on certain conditions is
necessarily identical in all forms. Con
sequently, it is dif f icult to imagine lif e
on the planets, notwithstanding the
f orms it might assume persevering
against the hostile envir onment of those
worlds.
Dif f er ent Intelligences
O n the other hand, since we are not
certain of the nature of life, it might
have a vicarious existence on the plan
ets. I f such life reached that complex
ity where it had intelligence equal to
that of man, it could possibly have
knowledge of our earth, and of the
existence of mortals here. However, we
have no assurance that complex forms
of lif e elsewhere have the same receptor
organs, or even the same objective per
ceptions which we mortals have. Such
beings, therefore, might resort to a
unique means of communication, to
transmit their intelligence, and we would
be unable to detect it. T hat is quite
understandable, f or r ight here on earth,
we are puzzled by the means by which
certain lower forms of lif e have of com
municating with each other. W e are
not, for ex ample, positive of just how
birds become aware of the change of
the seasons, and what directs them in
their migrations great distances, to the
same regions each year.
Our sun is but a star in a stellar sys
tem, composing several thousand million
other stars. Beyond our Solar system
are swarms of other great systems.
Some systems are so distant that once
they were thoug ht to be just nebulae.
Each of these stellar systems has suns
like ours, millions of them, many f ar ex
ceeding ours in size. Each, in turn, un
doubtedly has its planets and satellites.
T he spectroscope has revealed the a-
mazing homogeneity of these systems.
In fact, one of the modern cosmological
theories contends that the observable
universe is isotropic, that is, it is of the
same nature in every direction, with the
same physical laws apply ing. T his be
ing so, would it not seem very strange
and intransigent with all that we know,
that our earth, our minute little speck of
stardust should alone be the repository
of that phenomenon known as life?
Since many worlds in these other
systems and in our own are f ar older
than ours, it is not improbable that in
the course of their development they
might once have sheltered life. Even if
no other life exists in our solar system,
an infinite number of worlds in stellar
systems as distant as 500 million light
years from earth, whose conditions are
unknown to us, may even now be dense
ly populated. T he possibility far out
weighs the impossibility. A f ter all, it is
only comparatively a short time ago that
we learned that our planet was not the
center of the universe. A lso it is but a
tick of the clock of Cosmic time since
man learned that his earth moves. Con
sequently, there are eons of time f or we
humans to learn of the existence, per
haps even the whereabouts, of brothers
in space. W e may still be too r udi
mentary in our intelligence to perceive
their persistent attempts to make our
acquaintance.
V V V
The
Rosicrucian
Digest
Apri l
1943
BUY U. S. SA VI N GS BONDS AND STAMPS
Self Mastery and Education
By O r v a l G r a v e s , M. A., F. R. C.
Dean, Rose'Croix University
T he terms "Neophy te and "S t u
dent are used almost synonymously
among occult circles. T he term "S t u
dent implies one who studies. Ray-
mund A ndr ea, our own Rosicrucian
adept, as well as other great occult lead
ers, has stressed the fact that, at first,
education must come by way of the
head. In other wor ds, the average stu
dent of mysticism must interpret the ex
periences of others, study the writings,
and ex amine the facts of science until
he will have reached such a point that
he can boil down all of the many pr in
ciples of the Doctrine of the Head into
a few universals. These universals may
then be used as gates leading into the
teachings of the Doctrine of the Heart.
Genuine and true understanding and
education of the Doctrine of the Hear t
is self mastery. No indiv idual student,
no group of neophytes, can be an ex
ception to this rule ex cept that they will
have f ollowed it in another life.
Str angely enough, there are few, if
any, helps, outlines, or suggested curri
cula for the pursuing of the Doctrine
of the Head to be used by the aver
age occult student. Besant and Steiner
attempted such outlines for children.
However, the only known wor k on the
subject of esoteric education, or the un-
foldment through the study of the Doc
trine of the Head ,is the rare wor k wr it
ten by the Eur opean Rosicrucian, J. B.
Kerning. In this work Kerning inter
preting a technique of constantly join
ing mystical exercises with the ex peri
ences of everyday life, the teachings of
books, and other precepts of the Doc
trine of the Head.
Such is the aim of the Rose- Croix
University here at headquarters. There
can be f ound nowhere, despite various
attempts of some modern occult schools,
such a condensing of the teachings of
the Doctrine of the Head. Y et, at the
same time, it forms a bridge for speed
ing up the crossing of the study over to
the Hear t Doctrine.
Suff icient material has alr eady been
written in these pages about the curri
culum of the Rose- Croix University.
E L F ma s t e r y , or
the unf oldment of
the my s t i c a l and
s pi r i t ua l l i f e of
every student, is a
ma t t e r of educa
tion. Now educa
tion is, at first, a
matter of the study
of the "Doctr ine
o[ the He ad" as
one great occult
is t put s i t . T he
e x pe r ie nce s o f
others, their books, and the f indings of
science in the laboratory, may all be
classified under the Doctrine of the
Head.
T he Stor y of Lear ning, the Univer
sity catalog, which all interested per
sons may have f or the asking, contains
a f ull and detailed description of this
most unique curriculum. In using the
studies of the Rose- Croix University in
self mastery through education, one
must necessarily take the initiative and
override the circumstances of his envir
onment. T hat which is said in Dr . H.
Spencer Lewis book Self Master y and
Fate with the Cycles of Lif e also can
be said about self mastery and educa
tion and their connection with the cycles
of life. How many Rosicrucian mem
bers know that their fif th yearly cycle
is the most ex cellent and propitious time
for engaging in philosophical, meta
physical and mystical studies? T he first
period of the yearly cycle is an ex cellent
time for the undertaking of any study.
Period Number T wo is an ex cellent one
for those who wish to study science and
chemistry. People whose Period Num
ber Four of their yearly cycle corre
sponds to the Rose- Croix University
session will f ind the subject of Rosicru
cian healing an ex cellent and fitting
subject. Further study of individual
cycles as they correspond to the time of
the Rose- Croix University, which is
from J une 21st through to J uly 10th,
will reveal to the alert and intelligent
members who desire to take advantage
of all aids in self mastery, the best and
precise subject they should choose for
the Rose- Croix University.
A l l members should get out their
copy of T he Story of Lear ning and
challenge themselves. T hey should ex
amine themselves and see if they are
masters of themselves and their envir
onment enough to take advantage of the
unique teachings of the Doctrine of the
Head and Hear t as presented at the
Rose- Croix University. Such procedure
will not only help one to perceive his
own need, and the amount of will pow
er he possesses, but, also, to f ully help
him to evaluate the rare and worth
while subjects taught at the Rose- Croix
University.
A f ter all, He r me s T r i s me g i s t us ,
known as the universal instructor of
mankind, has written that appreciation
is the beginning of wisdom.
THE NEXT ROSE-CROIX UNI VERSI TY TERM
A l l A M O R C members are inv ited to pr epare f or attendance at the nex t term of the
Rose- Croix Univ er s ity beg inning on J une 21 and continuing f or the three weeks period
pr eceding the annual Rosicr ucian conv ention. W r i t e today f or y our copy of the latest
edition of "T he Stor y of L ear ning " which describes in detail the courses to be offered
and the necessary steps to pr epare y ou f or attendance. Cer t ain pr epar ator y steps must
be taken in adv ance of actual r eg istr ation to the Univ er s ity term. Do not postpone mak
ing y our inquir ies now. T he necessary pr epar ation can be completed now which will
entitle y ou to attendance in either the coming term or the term nex t y ear . Addr ess y our
request f or inf or mation to the Reg is tr ar of the Rose- Croix Univ er s ity , Rosicr ucian Par k,
S an J ose, Calif or nia.
The
Rosicrucian
Digest
A pril
1943
HIERARCHY MEDITATION PERIOD
Member s of the Esoter ic Hier ar chy are requested t o par ticipate in a special per iod of
meditation dir ected by the Imper ator , the purposes of which are k nown to them. T he
date: T hur s day , Ma y 6th. T he time: 8: 00 P. M., Pacif ic W a r T ime. Hier ar chy members
must take into consideration the dif ference in time between their location and Calif or nia.
Repor ts f r om the par ticipants are to be sent dir ect to the Imper ator , A MO R C , Rosicr ucian
Par k, S an J ose, Calif or nia.
Must We Suffer To Grow?
A DI SCUSSI ON OF THE OLD MYSTI C PRI NCI PLE
By Dr. H. S p e n c e r L e w i s , R. F. D.
(From the Rosicrucian Digest, March, 1930)
Ma ny of t he a r t i c l e s w r i t t e n b y o ur l a t e I mpe r a t o r , Dr . H . S pe nc e r L e w i s , a r e as de a t hl e s s
a s t i me . T ha t i3, t he y a r e c once r ne d w i t h t hos e l a w s a nd pr i nc i pl e s o f l i f e a nd l i v i n g w hi c h
a r e e t e r na l , a nd t hus ne v e r l os e t he i r ef f icacy o r t he i r i mpo r t , a nd a r e a s he l pf ul a nd a s i n s pi r
i n g w he n r e a d t o da y a s t he y w e r e w he n t he y w er e w r i t t e n f iv e, t e n, f i f t e e n, t w e nt y o r mor e
y e a r s a g o, a nd l i k e w i s e w i l l c o nt i nue t o be a s he l pf ul a n d as i ns t r uc t i v e i n t he f ut ur e . F o r t hi s
r e as on, a nd f o r t he r e as on t ha t t ho us a nds of r e a de r s o f t he R o s l c r uc i a n Di g e s t ha v e no t r e a d
m a n y o f t he e a r l i e r a r t i c l e s o f o u r l a t e I mpe r a t o r , w e a r e g o i n g to a do pt t he e di t o r i a l po l i c y o f
pub l i s hi n g i n t he "R o s i c r uc i a n Di g e s t each m o n t h one o f hi s o ut s t a ndi ng a r t i c l e s so t ha t hi s
t ho ug ht s w i l l c o nt i nue t o r e s i de w i t h i n t he pa g e s o f t hi s publ i c a t i o n.
E C E NT L Y , one of
our members call
ed upon us at
headquarters, and
with he a v y heart
inquired w he t he r
i t w as a l a w of
the spiritual wor ld
t ha t we s houl d
s uf f e r in or de r
that we may grow.
T he Soror related
her experiences of
the past ten years
or more and f ound considerable help in
the ex planations we had been able to
give her. Later, in discussing these
points, the staff at Headquarters recall
ed how of ten the same problem arises in
our correspondence.
W e cannot forget the Esoteric sym
bolism of the Rosy Cross. T his symbol
ex plains to us that the cross represents
the body of man with arms outstretched
and eyes upraised petitioning God and
the Heavenly Hosts to lessen the suf
f ering, trials, and tribulations which
crucifies the body , purges it, and brings
about regeneration. T he rose on the
cross represents the soul of man in its
spiritual unf oldment becoming more
beautif ul, more f ragrant, and more in
spiring through the sufferings and trials
of the body .
By this symbolism we are reminded
of the fact that it is a f undamental law
of the spiritual wor ld that through phy s
ical and mental suffering and through
the tests and trials that come to the
consciousness of the Soul, man in his
mortal, objective consciousness grows
more spiritual and more masterf ul.
T r ials and sufferings attune us with the
sorrows of the wor ld and make us more
sympathetic, more tolerant, and more
kindly in our attitude toward others.
Our own personal experiences teach us
the great lessons of lif e and through
these we evolve and unf old our charac
ters and personalities like the petals of
the rose unf old to give the rose its grand
and beautif ul f orm and the f ulf illment
of the seed f rom which it came.
The
Rosicrucian
Digest
Apri l
1943
Jesus more of ten wept than smiled.
A nd the greatest of earthly masters pre
ceding Him or trying to f ollow his foot
steps have learned that to smile with the
sunshine in human life and to grieve
with it in its sufferings, makes life a-
bundantly expressive. Until we can
sense the heartaches of the millions who
compose our divine kith and kin on
earth and until we can share whole
heartedly their sufferings, we cannot be
one with them: and until we are one
with all consciousness on the earth we
cannot be one with the Absolute and the
Divine. T his is the true law and pr in
ciple of A tonement, which after all is
A T - ONE- MENT .
T he problem which conf ronted this
soror, however, was not that of sharing
in the suff erings and tribulations of all
mankind but voluntar ily assuming a
large portion of the trials and tribula
tions of one whom she had selected to
be her partner in life. Should she con
tinue to hold back dr inking her own
cup of lif e to dr ink only of his cup with
him? Or should she allow the evolution
of her soul and the growth and develop
ment of her character and personality
to continue on its way unhampered by
the restrictions which the life of the
other seemed to demand? Here is a
problem that is a serious one and one
which must be faced by many, and
properly met.
According to all of the spiritual laws
of the univese the Soul resident within
each one of us is a part of the universal
Soul and its temporary residence in a
physical body here on the earth plane is
for a purpose. T hat purpose has been
divinely decreed and divinely author
ized. It is not within the power of man's
arbitrary decision nor within the jur is
diction of his voluntary judgment to di
rect the course of that soul in its growth
or development. J ust as man is f ailing
to f ulfill his divine mission by ref using
to permit the soul to ex pand beyond its
physical prison and physical limitations,
so man is f ailing to obey the divine de
cree and is committing a sin against the
Soul when he voluntar ily checks or pre
vents the course of development which
the Soul has started or which has been
the joy and privilege of the Soul for
some time in the past. In the spiritual
wor ld there are no unions and no asso
ciations of Souls that require the anni
hilation or the suspension of personal
development and personal attainment.
In the material affairs of man such un
ions have become a custom and a law
of man. but like many other laws of
man. this particular one is inconsistent
with divine law.
It is true, just as pointed out in a
recent article in this magazine by one of
our good sorors, that the perfect mar
riage is one wherein two properly at
tuned Souls, each a complement of the
other, unite in what is tr uly an alchemi
cal or spiritual marriage, the physical
marriage being merely a legal ritual
acknowledging the previous spiritual
union. Whe n such marriages occur and
such mating exists, there is no likeli
hood of a restricting influence upon
either person preventing the f ull and
natural growth and progress of the Soul
of each. But such marriages are rare
and most certainly do not exist in the
case where one partner, one person of
the union not only is out of sympathy
with the ideals and desires of the Soul
of the other, but attempts to restrain
question as to whether a married person
and discourage such spiritual progress
as seems to be the desire of the other.
T he problem resolves itself into the
owes a greater duty to the marriage
partner or to his Soul. From the spirit
ual point of view, the first duty of every
human being is to obey the dictates and
desires of the divine consciousness with
in, regardless of f amily ties or earthly,
material obligations. If obedience to
this duty results in a separation of
earthly unions or a breaking of earthly
agreements, it is a regrettable thing, but
not in any sense the sin of the Karmic
transgression that results from denying
ones own Soul the experience, growth,
and development which it requires.
Every attempt should be made to f ul
fill every earthly obligation and agree
ment that has been solemnly made, and
nothing should be done that will bring
unnecessary grief and sorrow, disap
pointment, or unhappiness into the life
of another. Concessions should be made
to meet more than half way the desires
of those dependent upon us and to f ul
fill our duties. But this attitude and
practice should not go so far as to com-
( Concluded on Page 116)
WI Pt o S
I ntelligence vs. Understanding
By F r a t e r H. C. B l a c k w e l l , F. R. C.,
Grand Councillor, Great La\ es District
OS T mental or in
t e l l e c t ua l giants
have lef t f or pos
t e r i t y t he onl y
system of thought
that enables man
kind to pr ope r l y
c ompr e he nd t he
Law that governs
the universe.
Knowledge with
out Unde r s t a nd
ing is v a l ue l e s s .
T his system is af
fected by Good and Ev il influences.
Knowledge and Under standing are often
thought to be synonymous, but Knowl
edge is simply an accumulation of facts.
Many people become so stuf fed with
knowledge that they have little room for
Understanding.
T he Fr uit of intellect is Under stand
ing. Like all other fruit, Under standing
goes to seed, and that seed becomes
again the germ of intellect. Some will
indig nantly deny that intelligence has
ever gone to seed. But there are suff i
cient proof s, not only among the monu
mental and architectural remains of the
East, but in the relics and parchments
of museums throughout the world.
T he science of Under standing teach
es that there are ten unchangeable eter
nal principles which are ever coexistent
with intellectual life. These principles,
r ig htly used, will solve all mental pr ob
lems. T hey are as indispensable and in
fallible in their action as are factors in
mathematics, or the solving of a social,
political or judicial problems in econom
ics. T he Ger m of intellect in its growth
acted upon by proper influences, even
tually branches out into these ten prin
ciples: Power, Knowledge, Ex perience,
Reason, Str ength, Motion, Zeal, Virtue,
J ustice, and Mercy .
By the principles of Power is meant
force, authority, doing, or influence.
Knowledge is the intellectual percep
tion of facts.
Ex perience is instruction by practice.
Reason is conclusions from facts, in
telligently harmonized.
Str ength is intellectual force or vigor.
Motion is the changing action of
thought.
Teal is ardor, earnestness, impulsive
ness to do.
V irtue is strength of moral goodness.
J ustice is due measure, value, or
weight awarded righteously.
Mer cy is tenderness towards those
of f ending or in affliction.
T hese are the principles that never
change. T hey are spoken of as the ten
gods in the Tetractys of Pythagoras;
they are the ten categories of Aristotle.
Now let us pause to consider that,
Ear th, A ir , Fir e and Water are the in
fluences which aid the germs of all vege
tation to the fullness of their growth.
If , in the process of growth, air be with
drawn, the plant stops growing. There
(Concluded on Pag e 95)
Thoughts On The Spiral
By I n a M y r t l e S m i t h , F . R . G .
HE law of preser
vation ce nt e r e d
within the motion
of the spiral sug
g es t s a v a r i e t y
of fix ed types in
nature.
Wi t hi n a perma
nent at om t her e
would seem to be
po l a r i z e d in law
and nature a mo
tion r e s ul t i ng in
self - perpetuation.
T his is pr imar ily apar t from the ma
terial phase of life; although expressive
in the wor ld of three dimensions, it
seems a direct manif estation of a nature
conceived in a cosmic scale of pro
gression.
T he spiral signif y ing unity in a multi
form creation indicates a balance of
forces united in harmonic proportion
and expressive of a greater life and be
ing in a cosmic scale of progression.
T he oneness of life is thus ex emplified
from the standpoint of perfect manif es
tation of creative force as embodied in
the law of the triangle.
Wi t hi n the economy of natural law
the motion of the spiral may be noted
in the sea, as well as vegetable and in
sect life denoting a progression from
Y /ie the lower to the higher types of intui-
. . tional consciousness.
osicr uctan the instructive life of the insect
Dig es t wor ld we detect an organized system
A pr i l expressive of the species, and connected
1943 with the rhythmic law of the cosmic.
T his evidence of a higher purpose in the
wor king out of the life principle sug
gests a thread of immor tality running
throughout all creation, with a tendency
to higher and enlarged types of con
sciousness in a progressive scale.
Wi t hi n the octave of the particular
manif estation of rhythmic beings a con
centration of forces in polarized units
gives the illusion of separate and distinct
life. T he mystic mind at all times dis
cerns the unity of life and a system of
universal laws as the f oundation of all
ex pression of created existence.
T he consciousness in its progression
through the ex pansive laws of its own
nature is immortal, and the manif esta
tion of the various phases of its expres
sion in the field of nature gives variety
of understanding to the progressive
mind in man.
T he harmonies of the universe, thus
f inding ex pression in every field of con
scious and unconscious action within the
material organism, results in an ever
becoming sphere of action and inter
action.
Wi t hi n the human consciousness
there is a perceptive f aculty unassoci
ated with the activity of the material
world, and herein is f ound a way of re
lease from the illusionary confines of
time and space. A perception of the na
ture of things gives a f oundation for a
higher type of reason and a comprehen
sion of an immaterial purpose as mani
fest in cosmic law.
T he cosmic life in perfect rhy thm of
ex pression gives added power to the
spirit of man and awakens the percep
tion to higher laws and a plane of be
ing wherein the inner self finds peace in
harmonic relationship, and a f uller life
in contact with the segments of soul
consciousness.
Conf ined within the natur al body with
its five avenues of sense perception, dis
torted theories of proportion confuse
the thinker, and the complete reliance
upon the f aulty evidence thus garnered
results in a separation from the intuitive
wisdom of the true self within. Natur e
herself usually takes toll in extreme
cases of this type of thinkers, and the
centers of the br ain receptive to the
higher wisdom of the spheres and cos
mic consciousness become atrophied,
while the over- stimulated and poorly
co- ordinated sections lacking balance
result in illusions of being and doing
entirely outside of the cosmic court of
justice. A preponderance of these types
within a race or nation of people results
in a disintegration of the edifice of civ
ilized life, and the rebound of forces
wr ong ly used destroys the physical and
mental organization.
T he lesson to be learned from the
spiral in nature is pr imarily that of our
absolute dependence upon the one life
f or physical and mental health and co
ordinated action. T he knowledge of the
ability of the universal lif e to recreate
itself throughout the ages of cosmic
progression becomes a f actor in our
recognition of and cooperation with the
active principle of reincarnation.
T hus the mortal becomes conscious
of the immortal and the harmonious at-
tunement of the outer with the inner
self and gives a balanced personality.
A contact with the greater universe en
larges his sphere of activity and adjusts
him to the higher laws and principles of
the cosmic world.
V V V
INTELLIGENCE vs. UNDERSTANDING
( Continued f rom Pag e 93)
will be the same result if moisture or
heat or earth be withdr awn. T he same
analogy is f ound in the germ mind. If
the influences which aid in its growth
are absent or insuf ficient in quantity ,
the mind will become necessarily stunt
ed, dwarf ed, or undeveloped. For in
stance, a mind may be par tially devel
oped. It may be developed f ully in the
principles of knowledge previously enu
merated, and still not be developed in
the principle of reason. A mind may be
completely developed in all of the pr in
ciples with the ex ception of any one of
them. Y et, that one link forms a break
in the chain of perfection.
A mind f ully developed in all the ten
principles is in possession of the ten
factors in mental science which might
be likened to the ten figures or factors
in arithmetic, which in themselves, con
tain the solution of all mental or arith
metical problems.
Beneficial influences which act upon
the germ mind in developing the mental
principles are five:
Attention, which means careful ob
servation;
Construction, which means making,
f raming, joining, or putting together;
Wis dom, which is a proper adminis
tration of rules regulated by prudence;
Har mony , which is agreeing, or a
blending of parts symmetrical; and,
Or der , which is regular method ac
cording to rule.
Now the destruction influences are as
follows:
A ng er , which destroys pure thought
by improper words;
Trouble, which is disturbance, afflic
tion, and disorder;
Beauty, (material) which comprises
delights, pleasing only to the sight.
T r ouble and beauty go hand in hand
together.
Divisions, which means separation, or
div iding part by part, dissensions; and,
Death, which is life separating from
matter.
It must be borne in mind that all
things are governed by law. A nd the
three attributes called friendship, love
and tr uth are ever ready to aid each
or any of the principles in obtaining
Under standing.
The Conviction of God
By T h e S u p r e m e S e c r e t a r y
The
Rosicrucian
Digest
A pril
1943
T IS a well- known
and accepted poli
cy of many f r a
ternal o r g a n i z a
tions, i n c l udi ng
t he R o s i c r uc i a n
O r de r , t ha t the
one pr e r e qui s i t e
f or membership is
a statement upon
the part of the ap
plicant that he be
lieve in a God or
a Supreme Being.
T hese organizations can be interpreted
in no sense as religious or judg ed as
sectarian. T hey are not, in any way,
in competition with recognized religious
denominations or groups. Nevertheless,
in presenting their teachings to mankind
they must choose an accepted principle
upon which to stand, and this is selected
in mans belief of there being a power
or a force which is the source of life and
all that is manif est to man. It is not the
policy of these constructive or ganiza
tions to set up either creeds or doctrines
def ining and describing the nature of
God or the personal emotional ex peri
ences that accompany ones belief in
God; neither do they, on the other hand,
try to destroy any ex isting creed to
which an individual has subscribed.
It is def initely recognized that mans
association with man can be that of
various purposes, socially, culturally ,
economically and religiously. In a large
city, if we ex amine the aff iliations of the
average business man or woman or, as
f ar as that is concerned, almost every
individual, we will f ind that their af f ilia
tions are of diff erent categories. There
are their religious, occupational, their
social groups, and it is possible that
these groups may overlap, that isone
indiv idual may be a member of a num
ber of groups without contacting others
who are with him in any other partic
ular group.
T he basis upon which we establish
our conception of God is, first of all,
pr obably our childhood conceptions
which may have been influenced by the
religious beliefs and practices of our
parents; but, regardless of what these
early conceptions may be, they are
modif ied and, in fact, undergo constant
change as the result of experience.
Religious Isolationists
T he present crisis in the wor ld is
bringing closer together groups of in
dividuals who have established their as
sociations with other men, and their be
lief in a Cr eator of Supreme Being upon
an entirely diff erent f oundation. We ,
of the United Nations, are associated
with Christians, Buddhists, Moslems,
and many other religions of the East,
some of which have been known to us
in name only. In fact, there has been a
tendency in the Wes ter n W or l d for
Chr istianity actually to belittle the con
cepts and good f ound in other religious
thought. It is now time that we became
aware that, if nations of diff erent re
ligious beliefs and faiths can f ight to
gether for a cause which is f undamen
tally common to all of them, we will
necessarily have to begin to make plans
to live together in peace, recognizing
the convictions of these individuals with
whom we are f ighting, and upon whom
we are depending to help us to carry
the load necessary to victory.
T here is little wonder that some sus
picion may grow out of our close con
tact with these individuals. But more
than suspicion it is necessary that there
grow out of this wor ld conflict the reali
zation that all men are truly brothers
under God, regardless of some indiv id
ual's interpretation of the nature of that
God, and the way to better understand
ing of mans relationship to Him while
divergent f rom our own or, at least,
from the opinons of those who accept
one religious belief to the ex clusion of
all others. W e must realize constantly
the fact that these individuals are per
sonally ex periencing their religion just
as much as we are.
ProselytesA ncient and Moder n
Militant policies of Chr istianity be
gan with the Crusades in the early mid
dle ages. W e cannot doubt the motives
of those who sought to release the Holy
Land from the hold of those who, in
their minds, had no respect f or the
meaning of this territory to the Chr is
tian wor ld. But, as in the case of many
systems of propaganda, it is possible for
us to see, f rom the standpoint of his
tory, that much was ex aggerated; that
the Moslem religion, for ex ample, is not
one which is determined to do away
with mans beliefs merely because they
are not wholly in accord with the Koran;
yet there is no denying the fact that all
religions, including Moslem and Chr is
tianity, and many others, have been
very diligent both in pr opaganda and
proselyting from other groups those who
aff iliated with their cause.
T he general concept of Christianity
for the past thousand years or more has
been based upon the statement of Christ
Go ye into all the wor ld and preach
the Gospel. T he literal interpretation
of this command at times has caused
Chr istianity to f ight battles to deny the
religious rights of others that they might
perpetuate their interpretation of the
necessity for Chr istianity to become the
one dominant religious belief. Whe n
other religions, in an equally narrow
sense, have interpreted the words of
their prophets then conflict has arisen
between those who have theoretically
but one aimthat is, to serve their God.
It is not intended that these com
ments be a criticism of any ex isting
system of religious thought because of
errors committed by any of its lead
ers in the past. T he open- minded will
tolerate errors of past leaders whether
of countries or of organizations, and
will realize that error is a human trait,
and that we, as individuals, are not ex
empt from this possibility. But now is
the time when we have reached a place
where man and woman can no longer
live in isolation, and in that isolation
practice their religious and social beliefs
not only to the ex clusion of all others,
but to the condemnation of any that is
not wholly in accord with their own.
A f ter this conf lict we are going to
f ind it necessary to construct the f uture
of our civilization by solving our prob
lems together with representatives of all
the lands now engaged in this common
cause. A r e we going to be in a position
to establish a suitable peace if we will
not recognize that the religious beliefs
of the people of China, India and
Nor ther n A f r ica and Europe itself are
a par t of their thinking and a contribut
ing factor to the culture of their people?
It is necessary that Chr istian nations
learn to not underestimate those con
tributions of other countries. T he re
ligion of Buddha has inspir ed men to
wor k unwaiver ingly for the very causes
that we hold are our most precious pos
sessions today. Because we may mis
understand their way of life and their
methods is no reflection against the
peace and har mony that has ex isted in
the lives of the f ollowers of the qreat
Buddha.
Tolerance a Necessity
W e must not forget that dur ing the
time of the so- called Dar k Ages culture
under the Moslem religion thrived and
much of what we use now as f undamen
tals of our physical sciences is a heri
tage f rom this religion with which
Chr istianity f requently has come in con
tact. It is well that we see the other
side; that we understand the minds of
the leaders, and f urther understand that
the actions of all individuals in any re
ligion are not always the policy of the
The
Rosicrucian
Digest
Apri l
1943
religious principles by which they should
be guided. T here are hypocrites in all
groups. T hey ex ist whenever man
bands together. If y ou are a Chr istian
do you wish to be judg ed by one who
calls himself a Chr istian yet, in business
affairs, denies the well- being of others
by taking unf air advantage of them in
business transactions? Woul d y ou want
this indiv idual to be held up as a repre
sentative Chr istian to those of other re
ligious f aiths? yet we have accepted
the actions of some Moslem warriors in
war as the ex emplification of their re
ligious conviction. T o somewhat present
a different picture of this particular point
I quote f rom a Moslem publication in
this country. "Whe n Abubeker Awakel,
successor to Prophet Muhammed sent
Y ezid bin Sof ian to clear Syr ian trade
routes against Chaldean marauders, he
said to him Be valiant if y ou must bat
tle. Har m not old men, women or chil
dren. Destroy not wantonly crops nor
herds which are presents of God to man.
If y ou meet Chr istian hermits in soli
tudes, serving God and laboring with
their hands, do them no harm. A s to the
Greek priests who, without setting peo
ple against people, sincerely honor God
with f aith in J esus, the son of virtuous
Mar y , we used to be to them a pr o
tecting shield because, without regard
ing Jesus as God, we venerate him as a
great, wise and saintly prophet in Islam.
It is never the people, only the perni
cious doctrines that certain priests have
V
dr awn f rom the otherwise so pure mes
sage of the son of V irtuous Mar y , that
we abhor .'
Here we see true tolerance ex empli
fied and particularly in favor of Chr is
tianity. A g ain I say that our position
today is not only a matter of joining
with all other peoples who love freedom
and hate ty r anny in order to accomplish
the establishment of freedom and lack
of ty r anny in the wor ld, but to pave the
way in such a manner that when these
aims are accomplished we will see that,
in the accomplishment of these ideals in
the process of f ighting itself, we have
laid aside our differences, and continue
to respect the differences of others in a
peaceful world.
T here is no creed or dogma outside
of himself that can satisf y the craving
of man for guidance. Even the most de
vout and orthodox of any religious
group do not wholly subscribe in their
own hearts to the ex act creed and belief
of another f ollower of the same group.
Whe n we analy ze our own thinking we
accept, with certain reservation, the re
ligious beliefs which we f ind most suit
able to our way of thinking; but upon
the basis and beliefs of the particular
creed of our choice we build our per
sonal convictions, we make our own re
ligion. T he conviction of a God, is a
personal ex perience within ourselves.
Whi l e religion has its objective prac
tices, its true meaning is subjective, it is
a part of what we really are.
V V
WHAT IS THE AQUARI AN CYCLE?
T he sun moves through the twelve signs of the Zodiac in reverse order every
26,000 years. It takes the sun 2,100 years to pass through each one of these signs.
These facts are based on astronomy and astrology. T he sun today is changing
from the sign of Pisces into the sign of Aquar ius; or, from the Piscean to the
A quar ian age.
It is conceded by all critical students that the sun entered the Zodiacal sign
T aur us in the days of our historic A dam; that A br aham lived not f ar f rom the be
ginning of the A r ian age, when the sun entered the sign Aries. A bout the time of
the rise of the Roman Empire, the sun entered the sign Pisces and the Piscean A ge
began. Ear ly in the Piscean (Fishes) A g e Jesus of Nazareth lived.
T he ex act time of the beginning of each age is not agreed upon by all astro
nomers. T he A quar ian A g e is generally conceded to start somewhere ar ound 1950-
75 and will last 2,100 years. A quar ius is an air sign and as the New A g e is ap
proaching, the wor ld is already being given remarkable inventions for the use of
air, electricity, magnetism, etc. T he A quar ian A ge is pre- eminently a spiritual age,
and the spiritual side will be emphasized for the great multitude of human
ity. Dur ing the A quar ian A g e there will be many advanced stages of spiritual
consciousness.Scribe.
Health and Thought
By F r a t e r O . J . R a n k i n
N Y T H I N G con-
A
t r a r y or i n ha r
moni ous t o the
wor king of divine
or natural laws is
bad and incurs its
own consequence.
H a b i t ua l intoler
ance and pr olong
ed antagonism to
wards these laws
culminates in dis
ease and death.
Chr ist eradicated
disease and restored natural har mony in
numerous cases where bad thinking had
reacted in sickness and suff ering. His
purpose was threefold: to relieve the
suff ering by transmuting destructive
thought and belief in sickness into con
structive thoug ht and belief in health;
to emphasize the essential condition
under which the approaching death-
challenge could be met and overcome;
to leave to posterity a number of out
standing and convincing ex amples of
the unlimited possibilities in f aith heal
ing, better understood today as mental
therapy.
These ex amples are called miracles
because the mystery of their wor king is
beyond the five- sense understanding of
the average person, and because chem
ists have never been able to put f aith or
mind into test- tubes for analysis. But
there never was such a thing as a mira
cle. Faith healing or mind healing is a
perfectly natur al phenomenon: it is the
purely material phase of healing that is
un- natural, or man- made.
Plato said: If the head and the body
are to be well, y ou must begin by curing
the soul. T his is the Christ principle,
and wherever this principle inspired
f aith, Christ, who had thor oughly mas
tered the laws of mental and spiritual
therapeutics, proved conclusively that
the principle worked. He said: He
who believeth on me (he who has faith
in divine laws), the works that I do shall
he do also; and greater works than these
shall he do . . A few have endeav
oured to carry on where he lef t off.
Most, however, now ignore his princi
ple, assuming the greater works to lie
in the purely material field.
It is of interest to note that in spite
of the great progress made in modern
medicine, susceptibility to disease is
still much the same. Man is forever
catching something or other. If he
sits in a dr aug ht he catches a cold; if
he sits in a stuf f y tramcar he catches
another, which is often worse. Nowa
days a man is quite well, thanks with
any thing from a cold to a cancer.
T he Master Metaphy sician above
mentioned, through his perf ectly de
veloped f aculty of intuition, first per
ceived the cause of any sickness he was
called upon to heal. T hen he applied
his perfect knowledge of divine and
natural laws and removed the cause,
leaving Natur e to do the - rest, always
providing he had the mental cooperation
of the sick person. Wi t hout such co
operation he could do nothing, and he
f r ankly said so: A ccording to thy f aith
shall it be given thee. In some places
he abandoned the wor k of healing be
cause of the unbelief of the people.
He knew better than anyone that with
out the essential f aith on the part of the
sick person he was merely wasting his
time. I am straitened, not by the evil
spirits power, but by your unbelief .
T he same condition prevails today.
Failures in f aith healing are not due to
a f aulty principle but rather to lack of
f aith in the principle. Chr ist lef t no
doubt in the minds of those he healed:
T hy f aith has made thee whole. A nd
providing they held that f aith there was
no return of the disease. T oday there
exists ex actly the same amount of f aith
on the wrong side, for people have
more f aith in sickness and patent medi
cines than in health; thus the power
available to make them whole is mis
used to produce the contrary effect of
making them un- whole. T he power to
create good, clean, constructive thought
is misused to create fear, mans great
est enemy.
Harmonious thought cannot exist be
tween one who has f aith and one who
has not. T he faith- holder, or healer,
may be in perfect harmony with divine
mind, but this is only two points on a
triangle, which is completed by the
third point only when harmony, or
mutual f aith, is as great between healer
and patient as between healer and di
vine mind. T hen, and not until then
may the Chr ist principle be successfully
applied.
Metaphy sical healing is the material
result of the mental and spiritual effort
to destroy sin (inhar mony ) through
r ight thinking, f aith and ex pectant de
sire. T he forgiveness of sin (i. e. the
destruction, or transmutation of sin) is
the forgiveness (destruction, or trans
mutation) of sickness. Chr ist said in
effect: It matters not whether I say
T hy sins are forgiven thee or Arise,
take up thy bed and walk the two
sayings are one.
Physical sickness is either proof of
mental and spiritual deficiency or proof
of ignorant and erroneous living, the
T he latter being naug ht but the material
aspect of the former. It is a disgrace to
Kostcr uctan ^ ^ {qt lack of heglth advertises lack
Digest har mony caused by lack of righteous-
Apr i l ness (r ight- living), which is responsible
1943 for the ignorance and error.
A s long as the average doctor treats
effects instead of causes there will al
ways be diseases. Drugs and mineral
poisons lower human vibrations just at
a time when they should be raised.
Dr ug s stimulate temporarily, and of ten
remove a disease from one part of the
body to another. T his difference in ex
pression is considered as a cure because
the pain disappears from its usual place
of manif estation. Cr edit and f aith are
then given to both doctor and drug. O f
course, doctors are useful; in fact, in
dispensable, inasmuch as their help, like
that of the mechanic, is very welcome
when the machine goes wr ong and re
quires repairing in some particular part.
But healing, as understood in the f ullest
sense, i. e. of psyche as well as body,
should not be ex pected of them.
From the metaphysical standpoint
there is only one disease; inharmony, or
interf erence. Man interferes with the
normal wor king of his anatomical ma
chinery by introducing therein unnat
ural elements, hoping by so doing to
cure some slowly developing mind-
caused malady , then runs to the doctor
for more unnatur al mix tures to counter
act the effect of the former and thus ex
pects to be restored to his natural con
dition. T his he can never experience,
for he has gone so f ar with this habit
that he no longer has a standard where
by he is able to judge whether he is
well or ill. He makes no effort to dis
cover the cause of the trouble and every
time the still small voice tells him
where to look f or it he feigns spiritual
deafness.
Many metaphysicians declare perfect
health to be impossible these days.
T hey say our vital organs are degener
ated by wrong thinking to such an ex
tent that their normal f unction is an
utter impossibility. W e are all victims
of our own poisonous vibrations. Every
time we think badly of another the
thought comes back, hits hard, and
leaves another dose of acid in the blood.
It is true that one never feels fine
unless and until he has purif ied his
mental as well as his physical system
f rom all elements of a deteriorative and
obstructive nature. No amount of phy si
cal purif ication will br ing health if the
mental part is neglected. One must first
become fine to feel fine.
Past Cycles and Tomorrow
By J a y R . M c C u l l o u g h , B. S., M . A .
Cur at or of Ros icr ucian Eg y ptian, Or ient al Mus e um
H I S is an ag e in
w hi c h we e i t he r
have l e a r ne d, or
are l e a r ni ng , to
consider social de-
v e l opme nt s a nd
g r o upi ng s f r om
the br o a d v i e w
point of a w or l d
s oc i e t y . No one
unit, c ons i de r e d
either as an indi
v idual, f amily, na
tion, or race, ex
ists of and by itself. Each is an inte
grated and interdependent par t of the
whole, and prospers in direct relation
ship to the service it contributes to that
whole.
T his universal social structure, com
prising a practicable cultural, economic,
and political brotherhood of mankind,
may be likened to a social body , the
cells of which are the various men and
women composing it. Such a body , like
every phenomenon, must be dual in
character and ex hibit that behavior of
constant flux and jux taposition which
the two forces comprising its being evi
dence in their varying relations toward
each other.
From the beginning of our knowledge
of man as a social animal, we witness
the constant struggle f or balance be
tween the limited and unlimited, change
and permanence, becoming and being,
and matter and mind. Man has con
stantly tried, and is still trying, to ad
just, manipulate and coordinate matter
and its concomitant problems into a con
dition more benef iting his current and
growing concept of the greatest good.
A ll rational human activity is for the
purpose of changing something from its
previous condition to that which will
supposedly yield a more satisfactory
result.
T hus , upwar d and around the ascend
ing pathway of growth, evolution, and
development, the social body is travel
ing, passing through cycles of ex peri
ence and attainment, and ever striving
to achieve and hold that balanced con
dition of progressive harmonium within
itself, which is so necessary if it remain
in a state of health. Har monium is the
natur al and satisf ying condition of the
social body , a condition wherein it can
best manif est its true f unction and pur
pose, and it is toward such an evolving
balance that it tends to develop in all of
its varied movements and ferments.
T his struggle f or har monium has been
expressed with more or less satisf ying
results, from the dawn of history to the
present. Cultures, civilizations, political
and religious institutions have been
evolved to better express man's desire
to correlate himself with his envir on
ment in order to achieve and maintain
a condition which he deemed the better.
Inventions and the evolving techniques
of manipulating material force have been
but another ex pression of the age old
The
Rosicrucian
Digest
Apri l
1943
attempt toward harmonious adjustment.
In the same manner, man has ever wid
ened the circle of his social conscious
ness to embrace not only the family, but
the clan, tribe, city, city- state, nation,
and in some measure, humanity . He has
built political and cultural structure and
patterns which have served him during
the particular cycle of ex perience and
development through which he was pro
gressing. A nd those structures and pat
terns, though never ex actly alike, show
distinct and characteristic f amily re
semblances which are instructive and
helpf ul in the study of man.
Wi t hout the aid of history, in its
broadest sense, as a heritage from the
past, we would be as a newborn child
lef t on a desent island without memory
or an inherited accumulation of ex peri
ence to help light the pathway of new
experiences through which it must past.
W e can better understand our own
social problems and their probable solu
tion by looking at the f oundation upon
which our own social structure is based.
A ncient Social Structures
Dur ing the progressive march toward
development there was one small seg
ment of time- space which will perhaps
be of interest to us in retrospect, partic
ularly dur ing such a time of world- wide
social adjustment and stress which is
now our experience. Five or six thou
sand years ago, as time is reckoned,
there began one of the earliest develop
ments of a widely dispersed and, for the
period, unified social and cultural ex
pressions known to written history. In
Mesopotamia, the Land Between the
River s," where the T ig r is and Euphr a
tes formed one of the most fertile areas
in the ancient world, there was enacted
one scene, or cycle in the drama depict
ing the experiences of the evolving
social body. In this land is f ound one
of the first historical attempts to or g an
ize the social unit in all of its phases
onto a more comprehensive scale, and
to integrate the social structure along
lines leading toward a more universal
aspect. Dur ing its culmination it en
compassed many distinct ethnic strains
molded together, even as in the America
of today, into a common cultural unit
and with common cultural and social
tendencies. Ex panding f rom the ideal
of a City- State to that of an Empir e, it
developed pre- eminence in commercial,
legal, and pol it ico- adminis t r at iv e a-
chievements. These ancient peoples fac
ed many of the same problems, or those
of a similar nature, to those we face to
day , and their methods of adjustment
also show similarities as well as differ
ences, serving us as convenient measur
ing sticks to mark our progress and
point our way toward the future.
Our Sumerian Inheritance
From the Sumerians, the earliest in
habitants of the Mesopotamian region,
we have received many gif ts dating
back to the time when the Commercial
T heocracy, which they developed as a
tool f or the realizaion of their social de
sires, was established. T he first astro
nomical observations, our year of twelve
months, the twenty- four hour day, the
six ty- minute hour, the circle with three
hundr ed and six ty degrees, in fact, all
measurements based upon the sex agesi
mal. or six ty unit system of measure
ment, came from their manipulation of
phenomena to their needs. T hey also
had a strong sense of private property
which developed into intricate and in
volved legal regulation of commerce,
trade, and banking.
The Baby lonian Business Man
T he later Babylonians built upon the
f oundation laid by their predecessors
and, in a somewhat harmonious fusion
of many cultures, stressed the peaceful
pursuits of handicrafts and commerce.
Such a society was based upon a frame
wor k of law; law which formed the
background for the regulation of all
social and business intercourse, and
which was absolute and unswerving for
all peoples under its juridiction. Under
the Code of Hammur abi (1948- 1905
B. C. ), a king who lived about the time
of A br aham, extensive commercial regu
lation was stressed and conflicting local
laws were brought into unif or mity and
accord. T he form and importance of
written contracts, deeds, settlement of
wills, partnership agreements, relation
ship of principle and agent, forms of
house leases, promissory notes, and
legal interest rates, all became a part of
the rules regulating the lives of these
early peoples.
T he Baby lonian businessman was a
great trader and merchant, and traveled
ex tensively through all the lands of the
ancient world. Clay seals from his bales
of merchandise (they would be called
stock- tags today ) littered the ground
near the stopping places of his caravans.
T he craf tsman also occupied a place of
importance, and handicr af ts early reach
ed a state of hig h attainment. A very
modern note r egarding the organization
of these craf tsmen is revealed f rom rec
ords of the Baby lonian T almud showing
that they were organized into craft
guilds or unions which were closed cor
porations and had the right to f orbid
newcomers entrance into the craf t or
wor k at their trade in the locality. Such
guilds were in operation for merchants,
bakers, barbers, boatmen, weavers, gold
smiths, carpenters, and other specialized
workers. Each group lived together in
a certain section of town and had its
own officers (today we would term them
President and Secretary). These offi
cers were focal points for the collection
of taxes from their members and were
responsible to the government for such
taxes. T hey also served as local dr af t
boards for recruiting personnel f or the
army and for def ending those who had
been illegally draf ted.
Into the midst of these early Baby
lonians and their peacef ul pursuits came
a conquering, warlike tribe from the
northern city of A shur . A people ex ist
ing for and bending all their energies to
the militaristic central authority. T o
them, in common with many ancient
peoples, war was the normal state of
affairs; just as today, through ex peri
ence, we have developed to the extent
that we believe peace to be the condi
tion under which mankind realizes his
greatest potentials.
Assyrian "B l it z Technique
By 700 B. C. the Assyrian Empir e in
cluded all of the Fertile Crescent, that
area of land arching nor thwar d from
Palestine through Mesopotamia to the
head of the Persian Gulf . In form, the
Assyrian state was totalitarian, efficient,
stable, and powerf ul, and with little in
ternal trouble. A ll existed for the state,
and the state was a l aw unto itself. It
comprised a hig hly coordinated military
society and was built ar ound the army,
which was the best o r g a ni z e d and
equipped f ighting force in existence up
to that time. In the f unctioning of that
army, we find the strikingly modern
note of the blitz technique. Prior to
contact with the enemy by the inf antry ,
a lightning- like charge of heavy, arm
ored chariots was thrust into the ranks
of the opposing enemy, bearing a f ull
crew of archers who, with almost ma
chine- gun- like rapidity , shot volley after
volley into their usually awe- struck op
ponents. T he Assyrians were also the
first to use protective ironclad armor;
in helmets, on shields, and siege ma
chines. These last mentioned machines,
like ancient tanks, were huge, wheel
ed battering- rams f ully armored, and
supported a f ighting turret or tower
f rom which many, soldiers could engage
in combat, while those in the body of
the machine wor ked the mechanism for
battering down the mud- brick walls of
the beseiged cities. T he W a r of
Nerves was also understood by the
Assyrians. T hey developed the tech
nique of ferocity to such an ex tent that
the very mention of their name spelled
horror and helplessness to their victims.
Atrocities were their stock- in- trade,
born both from an unnatur al lust for
blood and an understanding of their
psychological value. T he entire popula
tion of conquered cities was annihilated
amidst scenes of torture, flayings, rap
ine, dismemberment, and general sav
agery. Other cities suffered the fate of
having all of their inhabitants removed
from the homeland and placed into
bondage. Cr ops and trees were de
stroyed, wells poisoned and polluted,
cities leveled to the ground, plowed
under with ox en, and salt placed on the
soil to prevent any sign of lif e appear
ing again. From conquered nations
food, animals, slaves, and wealth flowed
in a steady stream to Nineveh, the capi-
tol of the Empire. National annihilation
was the fate of the conquered, of ten
times leaving no trace of the people or
their language except those bits of fos
silized history which they lef t engraved
upon rocks or clay bricks.
Undoubtedly the Assyrian Empire
served as a unif y ing agent in creating a
larger and more integrated basis for
political life. W i t h all of its so- called
f aults, it marked a long step f orward in
the gradual growth of the idea of an
all- inclusive wor ld power from which
stems those concepts of political unity
from the Roman Empire to the modern
ideal of a Wor l d Conf ederacy. Cul
turally , there was an assimilation and
restatement of artistic and literary val
ues which have an important place in
any survey of cultural development.
T he superb bas- reliefs of the palaces
and temples, the lapidar y seals cut in
precious stones, and the Gr eat Library
of Ashur- bani- pal at Nineveh, a collec
tion of over twenty- two thousand clay
tablets containing the choice literary
masterpieces pillaged from conquered
nations, all spoke of the genuine contri
bution made by the Assyrians in the
field of the arts.
Deterioration of a Gr eat State
A cycle is but a measurement of a
rise and decline, an ebb and a flow. In
common with all material, changing
manif estations, this great Empire, built
as a primitive vehicle to carry man's ex
panding social consciousness but a short
way along the f ar reaching path of de
velopment, came to an end. In a world
of change, growth, and evolution, every
manif estation bears within itself the
seeds of its own destruction as well as
its salvation. T he totalitarian Assyrian
Empire was over- militarized, basing its
normal existence upon non- productive
and destructive endeavors, and central
izing, more and more, its functions and
purposes within itself. Peasants were
removed from the land to enter the ever
ex panding ar my and no one took their
place. Peace- time industries were prac
tically non- ex istent and all but f or
gotten, and Assyria learned the lesson
that something does not come from
nothing ."
T he vast ex pansion and conquest
over subject lands greatly exceeded the
power of the ar my to def end the con
quered territory. T o meet the demand
for more men to def end the areas con
quered by a still increasing army, A s
syria had to use the subjects of con
quered peoples in her armed forces.
Such a practice greatly weakened the
military strength of the Empire and
hastened her defeat. Such an annihila
tion came, as it was sure to come, bear
ing the concentrated effects of total war
upon Nineveh until, only three hundred
years af ter the f all of that city, Xeno-
phone passed over its ruins never know
ing they were there. T hus was fulfilled
the prophecy of Nahum.
A g ain it is necessary to have an un
derstanding of the historical truth that
when a state of harmonium does not
exist, and when the material vehicle for
the natur al social progression and evo
lution becomes unable to help carry f or
war d that progression, such a vehicle
will be discarded, voluntar ily or invol
untarily, in the evolving process. Whe n
the usefulness of a certain condition,
state of affairs, or material expression is
ended, it is no longer necessary for the
existence of a developing social body.
Whither T oday?
T oday we are in the midst of an evo
lutionary process which also bears with
in itself the seeds of its own destruction
or salvation. It is our choice, as mem
bers of society, to add to the forces
making for individuality , selfishness,
and discord, or aid in those natural, uni
f y ing, and cooperative measures which
will make for greater harmony , under
standing, and wor ld wide social integra
tion and solidarity. In the post war
world, f ollowing the peace to come, will
be f ought the real battle between the
partisans of narrow, self- sufficient na
tionalism and those who have learned
that there can be no completely depend
ent and absolutely sovereign social
bodies, but that we are interdependent
parts and segments of the one social
consciousness that unite us all. T he final
basis and authority which binds our
f uture will not be settled around the
conference table of prof essional politi
cians and diplomats. T he f uture and
the harmonious balance of our social
body rests, in the long run, in the hearts
and minds of the millions of little peo
ple, the cells which make up this body,
and, in the words of Guatama, it is our
duty and privilege to wor k out our
salvation with diligence.
The
Rosicrucian
Digest
Apr i l
1943
V V V
On the road to success there is no metiphy sical substitute f or har d work.
G. N. Holloway , Jr.
T he "Cat hedr al of the S oul " is a Cosmic meeting place f or al l minds of the
most hig hly developed and s pir itually adv anced members and workers of the
Rosicr ucian Fr ater nity . It is a f ocal point of Cosmic r adiations and thoug ht
wav es f r om which r adiate v ibr ations of health, peace, happiness, and inner
awakening . V ar ious per iods of the day are set aside when many thousands
of minds are attuned with the Cathedr al of the Soul, and others attuning with
the Cathedr al at the time w il l receive the benefit of the v ibr ations . T hos e who
are not members of the or g anization may share in the unus ual benefits as well
as those w ho are members. T he book called "L iber 777 describes the periods
f or v ar ious contacts w ith the Cathedr al. Copies w il l be sent to persons who
are not members if they address their requests f or this book to Fr iar S. P. C.,
care of A M O R C T emple, S an J ose, Calif or nia, enclosing three cents in postage
stamps. (Please state whether member or notthis is impor tant.)
I NTANGI BLE ASSETS
V E N the most ma
terialistic business
man, who o t he r
w is e mi g ht not
a c k now l e dg e re
c o g ni t i o n of the
dua l na t ur e of
his e x is t e nce or
the l a w of dual
i t y f unc t i o ni n g
t hr o ug ho ut the
universe, does re
cognize a phase of
t hi s l a w i n the
placing upon his records certain intang i
ble assets. These are recognized by the
accepted systems of business adminis
tration and accounting. Usually , the
largest factor of this nature carried on
the books of a business concern as
good w ill and in any estimate of the
wor th of the business or in the transfer
of its total value f rom one to another
this intangible asset is considered as im
portant and in some cases more impor
tant than the actual physical property on
hand. Under or dinar y conditions those
assets which make up the physical in
ventory of a concern can be replaced,
but if good will, that is, the f aith and
integrity of the individual or concern is
gone, it is dif f icult to replace and, in
fact, it may cost the entire physical
wor th of an institution to br ing about
ag ain a semblance of good will.
T his is equally true in the life of an
individual. Character is frequently of
more importance to an individual be
g inning an enterprize than the actual
material proper ty which he possesses.
The
Rosicrucian
Digest
Apri l
1943
In dealing with our f ellow men we are
anx ious that these assets of ours, which
cannot be converted into dollars and
cents value, be outstanding and appar
ent to those with whom we would deal
in both our business and social activi
ties. I have referred to the f act that the
law of duality is the basic underlining
factor in the recognition of these in
tangibles. It is because we are never at
loss, in attempting to be aware of the
fact, that there are both material and
non- material conditions in the universe.
Lif e itself, upon which we probably
place more value than any other thing,
is one of these non- material possessions
which we preserve even at the cost of
any material thing. T his is most com
monly expressed, insof ar as the philo
sophical and religious viewpoint is con
cerned, in body and soul. Frequently
there have been controveries to attempt
to ascertain which of these two is the
most important, but those who will rea
son and give unbiased judgment on the
question will inevitably arrive at the
conclusion that while we live here under
the conditions and in the environment
of this world, both must exist. One is,
in a sense, an attribute of the other.
Whi l e almost anyone will recognize
in general the facts stated, nevertheless
we give our primary attention to those
things which bring an immediate re
sponse to our physical senses and, con
sequently, we adjust our living in such
a manner that we are actually ninety
per cent or more objective and ten per
cent or less subjective. It is most inter
esting, when we stop to analy ze the ap
parent facts, that while we give this
large par t of our time and effort toward
the obtaining and retaining of those
things which satisf y our objective de
sires, the fact is that in the ultimate
analysis the highest purposes for which
we live and the things to which we as
pire more than any thing else are strictly
in the field or come under the classifica
tion of intangibles.
Our thinking today is closely related
to the present war effort, and yet, when
give f air consideration to the pur- we
poses and ends in view, we find that to
the honest citizen the aim and purposes
of ultimate victory are primarily subjec
tive rather than objective. T he United
Nations have practically pledged unan
imously that their desire is not to in
crease their material holdings, but to
br ing about a f uture wor ld in which
peace, justice and the rights of man will
be predominant. Can these values be
considered in any sense as tangible
things? A r e the f our freedoms for which
we are f ighting a possession that can be
purchased in dollars and cents or by
the tr ading of material? It is therefore
apparent that regardless of what may
be our beliefs and practices, our pur
poses in life as a whole are tied up very
def initely with those things which are
not in the material wor ld. It is further
apparent that mankind, even with the
accomplishments of present- day civiliza
tion, so f ar has fallen short of these ac
complishments. T he reason for this f ail
ure may be traced to the attitude of the
individual. A s long as we are determin
ed to give our primary effort and atten
tion to the objective and the material,
how are we providing for the realization
of those values and ideals which lie out
side our tangible possessions? T here
fore, before humanity will attain all
these ends to a satisf actory solution of
the problems of individuals, separately
and jointly , the individual must come to
the realization that the law of duality
must f unction through his being on the
basis of equal rights and recognition of
both phases of this law.
Some will say that to divide our at
tention equally between the tangible
and intangible is not good judg ment
that it will not wor k in a physical uni
versethat it is merely the idle specu
lation of impractical idealists. T his con
clusion, while apparently sound in the
mind of the reader who accepts this
viewpoint, is not true because it is based
upon a false premise. It is based upon
the premise built up through practice
and attention of giving f ar more than
half of our time and consideration to the
physical wor ld and the possessions of
this physical wor ld which we can ac
cumulate. Whi l e probably it will be
admitted that one of the things which
we seek most is happiness which, in it
self is the result of the recognition of all
the accepted rights of man, those who
give their primary attention to tangible
objects will secure this objective on the
basis that they are a means to an end.
T here is no doubt in the honest accept
ance of the law of duality that physical
possessions are contributing to our hap
piness and in that way contributing to
the ends and ideals which we hold hig h
est, but, as is commonly known, when
so much effort is given to their acquisi
tion rather than to the attainment of the
end itself, man f inally becomes so in
volved in the process that the end loses
its significance.
Many businessmen have worked years
to establish suff icient property and mon
ey to be able to retire at a certain age
and enjoy the periods of happiness and
ease which they sought; but insurance
statistics will bear out the f act that these
individuals seldom live long after they
have reached that retirement period,
and seldom dur ing that time are they
content because it is too late to replace
the habit systems which have been
working with the process in view rather
than the end. Regardless of his station
in life, it would be f ar better for man to
recognize value where value exists and
give f air consideration and the same
sound judgment used in the business
wor ld to the proper allocation of his
time, both as to the values of an intang i
ble nature, as well as the physical pos
sessions which he can accumulate. Un
f ortunately, many do not learn this les
son unless an emotional crisis arises in
their lives, then they f ind that they do
not turn to their physical possessions
but to those persons in whom they see
evidenced a more complete understand
ing of life as a whole.
W e need not upset our daily lives to
give some time to the contemplation of
lif e itself. In that contemplation we can
find strength in the analysis of those
assets which are ours regardless of our
economic status. W e will be strength
ened by the realization that content
ment, love, peace, harmony , and well
being are more impor tant than any thing
that we can physically possess. If each
of us will determine to give some small
par t of our day to meditation and con
templation of these higher laws, we shall
be better equipped to use the physical
tools placed at our disposal.
It was with this in mind that the
Cathedr al of the Soul was conceived.
T his fitting title actually describes in a
f ew words its purposes; a place where
the soul or inner man may partake of
those qualities which are equivalent to
the nourishment of the physical body.
It requires no preparation nor particular
status in lif e other than sincerity to
quietly enter this inmaterial institution.
Regardless of who or where you are, or
what may be your race or creed, you
will f ind shelter, encouragement and
har mony within it. Determine now with
out any f urther delay to write to the
address given preceding these comments
and request a copy of the booklet
Liber 777 which f urther describes and
instructs y ou regarding this unique in
stitution. T her e are no obligations to
anyone except to yourself to avail y our
self of this help and source of strength.
OUR NEW COVER
A g ain we hav e another contr ibution f r om the talent of Dr . H . Spencer Lewis, late Im
per ator of A M O R C , to the phy s ical appear ance of the R O S I C R U C I A N DIG E S T . Our
new cover is a r epr oduction of a water color done by Dr . L ewis several years bef ore his
tr ansition. T houg h in the past, al l R O S I C R U C I A N D IG E S T cov er designs were espe
cially painted f or that purpose, this par ticular design was not intended f or a cover , but
was done to ex press a mood. Since i t likewise v er y ef f ectively conv ey s a lesson i n its
simple beauty , it is appr opr iate f or the "Dig e s t ." S y mbolically , the painting por tr ay s the
tr ansmitting of ex periences, facts, and precepts by those w ho hav e liv ed life, to those
w ho stand upon its threshold. W ha t is the her itag e we leave our childr enthe men and
women of tomor r ow? S hall it be a br illiant pl an of security and of human cooper ation,
or must i t be the telltale sig ns of the dis s olution of another civ ilization?
What I s Human Freedom?
By Ral ph M . Lewis, F. R. C., Imperator AMORC
The
Rosicrucian
Digest
Apri l
1943
L A T O in his dia
logue, T he Re
public. displayed
his scorn f or what
he c ons i de r e d a
misconception of
liberty and equal
ity in certain kinds
of states. Speaking
of t hi s over- em
phasis of freedom,
hesaid: For truly
the dog s , as t he
proverb says, are
as good as their she- mistresses, and the
horses and asses come to have a way of
marching along with all the rights and
dignities of free men, and they will run
at any body whom they meet in the street
if he does not get out of their way , and
everything is just ready to burst with
liberty.
T his brings us to the question: How
free is man? Physically, man consists of
the same elements as many other things.
A s an animate being, he depends upon
certain conditions common to life in
other forms. T his is a simple observa
tion f or anyone. T he most illiterate
men. even members of primitive society,
are likewise conscious of the fact that
man is under the dominant influence of
many forces of nature. T heref ore, it
must be in the mental realm, in his will
or choice of action, that man conceives
his freedom. T he wills of men move
them but in the directions of their de
sires. T he trend or course that will takes
may be individualistic. However, the
factors that arouse it are common to all
men. T he ex pressions of will follow
from the necessity of mans nature. As
humans, we are so constituted that by
our sentiments and thought processes
we are impelled to make the selections
which we do. A nd yet, we think of our
selves as free in so doing.
T he idea of an arbitrary freedom
arises from the fact that we are con
scious that we could have done what
other men did by the necessity of their
nature, instead of f ollowing our own.
If I am aware of anothers desires which
I could pursue, but select my own with
out externa] compulsion, I think I am
free. T he fact that our freedom is not as
arbitrary as we conceive it, is seen in
that we are not able to act independent
of and to liberate ourselves from those
inevitabilities such as old age and death.
Men are not absolutely free, but bound
to each other by the sameness of the
essence of their beings. If each man
gives himself over to the favorite varia
tions of his nature, invariably he will be
br ought into conflict with other men.
For analogy: Parts of any thing which
are united cannot move in all directions
simultaneously without destroying the
whole of which they consist.
T houg h in a Cosmic sense man is
not free when he exercises his will, on
the other hand, when he is not permitted
to do so, he is then enslaved. For we
will agree that although a man may not
be wealthy, he is certainly poor when
he is robbed of what he has. Conse
quently, the only freedom man should
seek is freedom from social domination.
T his consists in ex pressing his pref er
ences and par ticipating in the selection
of his mode of living. But in doing these
things, after all, he is only striving to
conf orm to the necessity of his own na
ture. A s an ex ample, a bird sings and
a dog barks when they will, but the de
sire to do so flows from the necessities
of their natures. T hereby they express
no freedom.
A social freedom, or those particular
ideals of a state which go so f ar as to
try to liberate man from his own nature,
will and must f all. Furthermore, a con
ception of freedom had by a nation
which does not take into consideration
the inequalities of the variations of
man's responses to his own nature only
results in social chaos. In fact, paro-
dox ically, the most enslaving of all doc
trines is that which proclaims one man
completely equal to another. By such
raeasoning, one is thus caused to ex
press his natural inherent differences at
a disadvantage. Freedom in a social
order must consist of letting men gravi
tate to their social, intellectual levels.
It must not be an imposing upon each,
the responsibility of judgment and of
author ity to ex actly the same degree.
T o advocate a false doctrine of the
equality of men is to ex act of many men
that which they cannot give. Men. as
religionists, mystics, and poets have
long postulated, are spiritual equals, but
human society is made up of mortals,
not of disembodied souls.
In a misconception of freedom, men
disavow their natural bondage and of ten
put themselves in a position to be fear
f ully crushed by the inex orable elements
of their own being. No people can be
so free that they can disregard the de
mands of nature, the discipline of self,
and their common bond with all of hu
manity. It is well to remember that
nothing is tr uly free, and conversely,
the only enslavement is being prohibited
in conf or mity to the variations of our
natures.
V V V
BUY M O R E BO N D S
YOUR CHILDREN A R E TOMORROWS LEADERS
Hav e y ou ever stood and watched little street ur chins play ing ? T he y are dir ty , dis
heveled, undisciplined, but dy namic, liter ally bursting with ener g y and bright- eyed.
T he lif e of such a child is a g reat g amble. W i t hi n him or her is a tr emendous potential
contr ibution to the civ ilization of tomor r owor per haps a mor al liability . One f actor can
remove that element of chance and g uarantee that the child w ill become a usef ul member
of tomor r ow's wor ld. T ha t f actor is pr oper dir ection.
Dev eloping a consciousness of pr oper f uture duties and as pir ations to hav e in lif e con
stitutes an inner tr aining a building of char acter , which takes place out of the school.
Such is not the pr imar y duty of institutes of lear ning . Ma ny par ents would like to direct
this influence to the lives of their childr en, but of ten are not certain just how to begin.
Repression, punishment, and nag g ing , as Dont do this , or Y o u must do that," is im
pr oper child ps y cholog y . T he child, in a simple, inter esting manner, must lear n f or him
self or herself w hy something s hould or should not be done.
How is this all accomplished? T he J unior Or der of T or ch Bearers makes this possible.
Childr en f r om five to fifteen years par ticipate in its activities. Its pr oblems are div ided
accor ding to the ag e g roups of the childr en. It is like a club in which each child has a
part, with certain duties to per f or m. A sense of pride, as well as r esponsibility , is de
veloped. T he talents of the childr en are also awakened and certain ideals or objectiv es
are kept before them continually , as an incentiv e.
Help us f ur ther this g reat cause and thus, i n a pr actical w ay , y ou will be making for
a lasting peace, by dev eloping the vision, the v iew, the outlook of the childr en of today .
W r i t e to us today and lear n the address of y our local J unior Or der Chapter or how to
establish one.
The Garment of God
By P ercy Pi gott, F. R. C.
T is thus at the roaring loom of T ime I pl y
A nd weave for God the garment thou seest Him by .
Goethe.
The
Rosicrucian
Digest
Apri l
1943
O MO R T A L could
survive the ecstacy
of viewing the un
veiled vastness of
G o d. T he r e f or e
the Universe con
ceals Him; yet it
also reveals Him.
Have y ou ever
marveled over the
immovable weight
of a mo unt a i n?
T he n y ou hav e
g l i mps e d s ome
thing of God's unchangeable steadf ast
ness. Or the spotlessness of the white
snow on its summit? T hen y ou have
seen Gods purity. Or was it the over
shadowing dome of the sky that thrilled
you? T hen y ou know of His all em
bracing protection. Or again the wide
sweep of the hosts of the stars? T hen
you have measured par t of His immen
sity. Have you ever responded to the
touch of a sunbeam? It was Gods
gentleness. Or to y our dog as he push
ed his wet nose into the palm of your
hand? It was Gods fellowship. T he
hush of the evening reveals His peace.
T he dawn of the morn His glory.
Y et of all the robes in which the di
vine is arrayed, the sea more than any
reveals the infinite variety of Gods
greatness. Its expanse speaks of plenty,
of abundance, and, like the stars, also
reveals His immensity. T he ripple of
the lang uid wavelets at ebb tide, as well
as the evening hush, reveals Gods rest-
fulness. T he lucid clearness of the sea
pools, as well as the snow on the moun
tain height, is an outer manif estation of
His purity. Cer tainly the sea never dis
plays an immovable steadfastness like
the mountain. Rather the oncoming of
a heavy wave reveals Gods irresistible
power in motion; which, though oppos
ed, wounds not. T he unpenetrated
depths of the ocean reflect Gods mys
tery. Its invigorating freshness reflects
his health. T he murmur of the tide is
holier than the notes of an anthem. T he
sparkles of the sun on the waves are the
jewels God wears to delight us.
T he sea alone, on this plane of exist
ence, expresses Gods ceaseless activity.
Wa t c h the waves of the advancing tide
on a rock- covered coast. See them ad
vancing, returning, heaving, rolling,
surging, subsiding, lashing, splashing,
f oaming, fighting. It also reveals His
everlasting persistence. A thousand
years before ever the Pilgr im Fathers
reached the mist- enveloped shores of
New Eng land, or even before V iking
Chief s raided and conquered the land
from which they had ex iled themselves,
the tide on those lonely shores was ebb
ing and f lowing with just the same regu
larity as it does today. A nd when their
feats have ceased to be told in history,
and a new race, possessed of powers
and capabilities undreamed of by us of
today, they, as they look seaward, will
sec the waves still r olling shoreward,
still leaving the salt f oam tr ailing behind
them. Nations come and go, civilizations
rise and f ade away, but the tides are
not deterred f rom their daily routine.
T he sea has its solitudes and its sor
rows. Perhaps God has.
In the Folds of a Flower
A ny flower also is a portal to the
presence of God. It reveals God's
bounty, for it has received all that it
needed, the dew and the rain the sun
shine and the sap. Jesus drew our at
tention to this in the case of Lilies. Few
people, however, seem to have given
much attention to this piece of very
helpf ul wisdom. So many f olk still
wor r y about wearing out garments,
not only about the replacing of them,
but as to whether or no they are quite
f ashionable. T he theologians have fed
us too much on complex ities to the
neglect of simplicities of life. A l l flow
ers are outwar d and visible symbols of
an inwar d and otherwise invisible vir
tue; the roselove; the lily-purity;
the violethumility. T hat is why we
admire flowers and place them in vases
in the rooms we live in. T hus, to some
extent, we bring their virtues into our
homes. No one can admire a lily with
out admiring purity. T hat which we
admire that we become. T heref ore al
ways keep flowers in y our home. T he
flowers are Gods messengers telling us
of His virtues for our emulation.
Y ou might even select the virtue you
desire most. T his is f ar easier, and more
effective, than opposing its opposite
manif estation in your own nature by re
pression. Indeed there is then some risk
of developing a f ault, for its necessitates
thinking about it. T his illustrates an
other simple, but equally neglected say
ing of Jesus, Resist not evil. T his has
puzzled the learned who have argued
much about it and who call it a diff icult
saying. T o the unlearned it is quite
simple.
Has any man ever made a fabric of
so soft a tex ture, or a perf ume of so
sweet a scent as the rose possesses?
Each petal is heart shaped and, in the
case of the crimson rose, is also the
color of the heart. T he heart is the
f ount of love and the symbol of sacri
fice. Many truisms are associated with
the heart. W e speak of a bleeding
heart, or we say we have put our heart
into it. W ho gives his heart gives his
all, yet the gif t enriches the giver.
Some call God the Gr eat Architect of
the Universe. He is thus well named.
But he has other talents besides those
of the builder. Whe n we calculate the
f uture positions of the circling stars we
know Him as the Great Mathematician.
Whe n we reflect on that wondrous lab
oratory in our earth's bowels, f orming
metals for our use and the appropriate
sap with which to feed the leaves of the
forest or the ferns of its undergrowth,
we realize him as the Great Chemist.
Whe n, under the microscope, we ex am
ine the organs of some tiny insect and
note His uttermost perf ection in things
minute as well as vast, we know God
then as the Master Cr af tsman the Great
T echnician. Whe n we brood over the
pages of history and note how civiliza
tion after civilization, like a mighty pa
geant, steps almost r hy thmically down
the centuries, each leaving behind some
special gif t for the advancement of
mankind, the Greeks culture, the He
brews religion, the Romans imperial
statescraft, the A r abians arithmetic and
the symbols of our numbers, we realize
Him as the Gr eat Statesman. Whe n we
admire the rose, or some snow covered
mountain height, or perhaps the sea il
lumined by the sof t moonlight, we real
ize Him as the Great Artist.
Robe of A daptability
It is all done by adaptability , say
some. T he necessity of survival may
have produced the teeth of the tigress,
but har dly the grace of her movements.
Even behind adaptability we f ind the
power of thought ruling, lord alike of
adaptability and survival. How did the
little hare obtain its swif tness? For gen
erations it has been chased by its ene
mies and only the swif t have survived.
T his is adaptability or natur al selection.
But into the consciousness of those
hunted hares there must have entered,
in however vague a form, the thought
of speed. Quicker, quicker or I ll be
eaten. Evolution is ever from within
outwards. T hat which a man thinks, he
[ H I ]
becomes. T hat which the hare thinks,
it becomes. Nor is there any doubtf ul
factor such as the possibility of trans
mitting acquir ed characteristics to off
spring. T houg ht is not subject to decay
or death, but pertains to the psyche, or
soul. Since the hare belongs to the ani
mal kingdom, in its case, it may be, the
common soul of all hares. Whether it
dies or whether it survives the hare
consciousness has been impregnated
with a thought which in due time will
become objectively or outwar dly mani
fest.
A ll specialized organs of the animal
kingdom have been thus evolved. T he
giraffe wished it could reach the tall
trees. In .fact generations of giraffes
thus wished, then stretched; eventually
the long neck appeared. Hung r y ele
phants, frustrated in their efforts to in
dulge in some deeply buried juicy roots,
wished for improved digging and pull
ing tools. Now they have trunks and
tusks. Even the colors of a butterf ly s
wing are produced from thought. T he
butterf ly constantly flutters among flow
ers. T hr oug h its sense organs colors
enter into its consciousness. Its sub
jective imaging becomes an objective
actuality. T he caterpillar on the poplar
leaf lives in an entirely green wor ld. It
therefore thinks green and is green.
Ethereal Garments
A l l physical manif estations are reflec
tions from the wor ld of thought. Before
you furnish y our home y ou visualize it.
Y our home thus manifests y our imag
ing. A tidy wr iting desk reveals a tidy
thinker. Similar ly the whole universe
has been visualized; it is the garment of
thought, that which makes thought visi
ble. It reveals Gods thinking , as your
clothes or my clothes reveal our think
ing. It is the vesture in which we see
Him arrayed.
T o f all in love with Natur e is not ab
surd; it is an intox icating delight. T o
love Natur e is to love God, since it is
the outermost vehicle of God. A nd na
ture, like a maiden dif ficult to woo, is
yet alive and responsive to our devotion.
She is at once timid and retiring, yet,
once she trusts her lover, y ielding and
loving. T o those who approach her
with pride in their own imagined wor th
iness, or with grievances and grum
blings, she is not only retiring, but sim
ply inaccessable. T o those, on the other
hand, who approach her as a wor thy
lover approaches his beloved, with de
votion and admiration, even reverence,
she smiles and her smile brings prosper
ity. If they are bold enough to plight
their troth, to v ow lif elong, f aithf ul
service, upon such she pours forth her
treasure without stint and without meas
ure, unveiling for them her hidden love
liness and initiating them into her deep
er mysteries. T his is union, yogi, at-
one- ment. Krishna in the joy of uni
versal ex istence cried. T he splendour
of splendid things am I . Or J esus, I
and my Father are One."
T hus, enf olded within this all- inclu
sive Gar ment of God, we receive in
finite bliss, and eternal protection from
all material manifestations.
V V V
R E A D T H E R O S I C R U C I A N F O R U M
The
Rosicrucian
Digest
Apri l
1943
PICTURES TELL A VI VI D STORY
One pictur e may tell more of Rosicr ucian Par k and w hat the Or der seeks to accomplish
than a leng th letter. Do y ou of ten tr y to conv ey to another a mental pictur e of the or g an
ization behind the great wor k of A MO R C ? Let a handsome, appealing color picture
describe f or y ou the v is ual natur e of the Rosicr ucian Museum, the Planetar ium, the Rose-
Cr oix Science Building , the Rosicr ucian Resear ch L ibr ar y , and other units which compose
Rosicr ucian Par k.
Or der a set of six color postcar ds f or onl y 30#, postpaid. Use them f or y our per sonal
correspondence to f r iends and acquaintances. T hese color photog r aphs create respect for
the stability and beauty of the phy sical aspect of the Rosicr ucian Or der . Send remittance
to Rosicr ucian S uppl y Bur eau, S an J ose, Calif or nia.
THE ARTI STRY OF LI VI NG
VI Activity
By T h o r K i i m a l e h t o , Sovereign Grand Master
HE Imperator once
said, "A life with
out an interest be
comes t o r t uo us ,
for the simple rea
s on t ha t one is
constantly awar e
of himself , of his
ha bi t s , peculiari
t i es a nd of t he
conditions and cir
cumstances of his
environment. He
is a wa r e of t he
dragging on of time, instead of time be
coming a medium by which he can f ur
ther an interest in life. If we therefore
lack an interest, time becomes a yoke
which weighs heavily upon us. W e say,
consequently, that the happy lif e is
one which centers about interests, for
life then, becomes a means whereby the
interests can be realized, and the end or
ideal which the person has in mind can
be attained.
T here is no question that people
whose lives are beset with problems
must concentrate on their solution first.
If your health is poor, you must gain
strength and vitality. If y ou do not
earn a living, you must f ind y our wor k
in lif e or f ind a way of increasing your
income. If you have trouble with hus
band, wif e, or child, that is then of pri
mary importance to you.
If you are free from the major dif f i
culties of life, should y ou be content
with things as they are? By no means.
Consider the incarnation that is given
y ou as the artist does his paints and
canvas or as the sculptor does the clay
before him. Make your life a wor k of
art for richness and beauty and variety
of accomplishments. Raise it from the
drabness of humdr um routine and fill it
with inspiration and enthusiasm. T he
spirit of joy is essential in daily living.
W e are ex isting, not living, if beauty,
love, and joy are absent from our lives.
Frequently through f inding joy, major
problems in life dissolve.
Beauty to a Rosicrucian means more
than beauty of line, form, and color; it
means beauty of wor d, thought, and
deed. Love to a Rosicrucian means Cos
mic love and a love that flows outward
from the heart to each and everyone we
contact. It is the love that thinks of no
return. W he n the desire for beauty and
the spirit of love are present, joy is the
natural result.
Indiv idual Self- Ex pression
Let us translate these ideals into
terms of everyday living. In the first
place, a Rosicrucian, while greatf ul to
God for the blessings vouchsaf ed him,
at the same time is filled with a Divine
discontent. He does not neglect his
duty. He pays careful attention to the
task that is nearest him, yet he longs to
The
Rosicrucian
Digest
Apri l
1943
widen his field of knowledge and in
crease his sphere of service. Do not
conf use contentment with stagnation.
T here is alway s something new that
y ou can learn in regard to some phase
of your life. It is said that in ten years
time, the knowledge that a man obtain
ed in college needs complete overhaul
ing. In so short a period as two or three
years, scientific tex tbooks need revision.
Improvements are constantly being made
in home management, business manage
ment, machinery, architecture, and even
city planning. W e should keep abreast
of as many new developments as we
can. W e should make an effort to over
come the tendency to limit ourselves to
but one or two fields of interest. Be
open minded. T r y to know the world of
today instead of living in the mental
world of the past. Hav e you been read
ing the same newspapers for years? Buy
one with a different point of view.
Know what the other half thinks. Hav e
you been subscribing to the same maga
zines for years? Become acquainted
with several of totally diff erent types.
Do y ou never read magazines? T hen
stop in f ront of a newsstand and note
the large variety covering every field of
thought and activity. Do y ou tJ iink you
have no time to read? It would amaze
y ou to discover how many books you
could read in a year merely through
reading a page or two in odd moments.
T he more y ou read, the more y ou will
be able to read in the same amount of
time. Y our eye will automatically take
in larger and larger units of thought.
If you do much reading in one field of
thought, the power of judgment will
build itself up in you, and you will be
able to tell at a glance whether a book
should be skimmed through or read
carefully.
Ex pand Y our Hor izon
T here is nothing more f ascinating in
lif e than the hunt for knowledge. Y ou
may not have the oppor tunity to travel,
but through books y ou can know the
world and all that is in it. Y ou may not
have had the opportunity to attend
hig h school or college, or it may be di f
ficult for y ou to take the ex tension
courses offered by universities, but you
can study by yourself any subject under
the sun even the sciences. Lincoln
pouring over a borrowed tex tbook be
fore the flickering hearthfire is a f amiliar
picture. Y ou can even built up a home
laboratory. A MO R C can assist you.
T he story of Edison's first laboratory
in a box- car is known to every school
boy. Mar y Roberts Rhinehar t first be
gan to write after she was the mother
of three sons. It is not unusual nowa
days f or mothers and even gr andmoth
ers to attend college and resume their
education, interrupted so many years
before. Select a subject that has always
appealed to y ou and read everything
that you can get hold of pertaining to it;
like gardening, or photography, or psy
chology. A consuming interest in some
subject is a necessity for a person de
prived of the war mth of f amily life. It
is just as necessary for the married man
or woman. It is most unwise for a wom
an to be totally dependent upon her
husband or her children for her happi
ness. She is apt to cling to them with a
strangle grip. She will be much more
balanced emotionally, she will be a
more individualized personality if her
mind is kept y oung with new ideas.
She will be a better companion to her
children and her husband, and it will
not be dif f icult for her to let her children
go when the time comes for them to
leave home. Parents with interesting
lives and active in the community will
not prevent sons and daughters from
getting married even though they should
need their assistance f inancially. A
y oung man courted a y oung woman for
ten years. Finally she asked him why
the thought of marriage never occurred
to him. He broke down and confessed
that his mother was so dependent upon
him for companionship that the entrance
of a thir d person into the household
would precipitate a tragedy. T his emo
tional dependency indicates a nature
that has not acquired sufficient ex tro
vert qualities to make for independent
happiness. Love should not be limited
to the family. It should radiate to all
the world.
Make Lif e Interesting
T he only difference between work
and play, the psychologists tells us. is
knowledge within. Whitewas hing the
fence may be a chore to the farmer, but
it was a glorious sport to the boy in
T om Sawyer. Cleaning board erasers
is a hatef ul job to the teacher, but the
children enjoy the task hugely. Prepar
ing the lunch is routine to the caterer,
but the height of ex citement to the girl
giving her first party. Put as much of
the play- spirit as y ou can into your life
because the play- spirit is akin to the
creative spirit and the creative spirit is
a doorway to joy. On some utterly tire
some and disappointing day, therefore,
seat yourself comf or tably and make a
list of everything you do dur ing an en
tire week from Monday morning until
Sunday night. It is just as fascinating
to budget y our time and see how many
more activities y ou can get in dur ing the
week as to budget your money and try
to make it go almost twice as far. Scr u
tinize your action, plan caref ully. Of
course, the hours devoted to wor k and
to the f amily cannot be curtailed. If
husband and wif e or parents and chil
dren share the same hobbies, life be
comes doubly interesting and twice as
much can be accomplished. One mother
reviewed every high school and college
subject with her daughter. She had a
good time discussing Eng lish themes
and history debates and practicing
French conversation. One f ather made
photography his hobby because his son
was enthusiastic about it. A garden can
interest every member of the f amily.
Has everyone in your f amily a library
card? Do you patronize the concerts,
the dramatic societies, and the lecture
halls of your city? Do you utilize your
radio? Do you take the initiative in
making new friends and keep in touch
with old ones even though they be scat
tered throughout the world?
Lif e becomes more interesting if you
try to turn daily duties and responsibili
ties into a game and if you cultivate as
many hobbies as you can. If your f am
ily shares them with you, you are bless
ed indeed. If they do not. these hobbies,
if pursued seriously, will attract to you
like- minded people. T o a Rosicrucian,
self and family, friends and acquaint
ances do not spell a well- rounded life.
T here is a duty one owes to a commun
ity and the world. A duty? Nay , the
most satisf ying form of self- expression
and service combined. Somewhere in
y our community there is a little task
that you can do. V er y rarely will you
get at home the appreciation that y ou
will receive from the minister when you
consent to lead a Sunday School class,
or take care of a booth at the bazaar, or
sell tickets for a theater party. Y ou
should belong to every organization in
town, the principles of which y ou can
approve; that is, organizations needing
your moral support. Y ou need not be
active in all. It is sufficient to be active
in but one or two. T here is no excuse
to say that you have a f amily that needs
your time and energy or that you do not
have enough money to spend. It will do
your f amily good if you are away occa
sionally for the afternoon or evening or
if the home is used for a social function.
Childr en nowaday s must be trained to
be social minded. Childr en who have
parents active in the community take
communal responsibilities as a matter
of course. A y oung accountant serves
his church by taking care of its books in
his spare time. T his task that he has
assumed makes no demands upon his
moderate income and interferes in no
way with his loyalty to his wif e and
three children. A woman whose hus
band is a struggling pharmacist, the
mother of two children, spends her long
lonely evenings attending committee
meetings and selling tickets of her
church. She has made herself indispen
sable in that community. Still, another
woman with two children is active in
the parents association of the school
that her children attend, is active in the
church, and is active in childens wel
fare and the J unior Or der . She can al
ways be counted on to do a good deed.
Be A n Active Rosicrucian
Our members must take the initiative
in being a force for good in the com
munity. Personal advancement on the
path must go hand in hand with service
to the Or der and the community . T hat
you should try to be at the service of
your brothers and sisters in the Order ,
y ou know; I need not remind you. But
you, with your broader viewpoint, your
better understanding, your more devel
oped nature, must take the initiative in
showing the way to the members of
y our community. Y our presence at the
various social and civic organizations
may decide the question of policy, may
help strike a higher, more unselfish note,
may be an inspiration and an incentive
for many more people to join. If you
are socially, f inancially, or profession-
m n
ally prominent, y ou have a wonderf ul
oppor tunity to influence the community
f or good. Y our presence in a church or
organization will make it popular. If
you volunteer to give a talk in which
you openly state your belief in God, the
soul and the moral law, y ou will exert
a wide influence f or good. People are
more impressed when a scientist or a
lay man talks about God than when a
minister does. People feel that the min
ister must believe in God and that it is
his job to talk about Him. Wher ev er
you can lend a hand in introducing
Rosicrucian ideals or the Rosicrucian
way of life, do so. Y ou are serving
God, you are serving man, y ou are
making sure of your f uture advance
ment.
Be generous with y our time, your
money, and your possessions. Distribute
the magazines you no longer need. Lend
the books y ou no longer read, and then
forget about them. A lway s give away
what you can spare. Do not store things
and save things. If you have the praise
wor thy habit of giving your used ap
parel away, do not wait until the gar
ments are worn and threadbare. Give
The
Rosicrucian
Digest
Apri l
1943
them away while they are still usable
and presentable. Never humiliate a man
with his poverty. Do not be disturbed
because you receive no appreciation or
wor d of thanks or return. W ha t you
give to man you give to the Cosmic.
Fortunate, indeed, are y ou when man
does not reward you, for then y our re
war d is in the hands of the Cosmic.
Whe n the Cosmic gives, it is with f ull
measure, pressed down and running
over.
Such is the Rosicrucian road to hap
piness; such is the Rosicrucian way of
life. First, increase your knowledge;
second, increase y our interests and ac
tivities; and f inally, be hospitable, gen
erous, and at the service of your fellow-
man. Y our reward will be resultant in
a well- developed, balanced personality,
free from eccentricities, complex es, and
neurosis. Y ou will not f ind loneliness a
horror, nor will y ou be utterly lost in
a crowd. Y ou will ex perience the true
joy of growth of personality. Y our life
will be f ull of variety and interest. Y ou
will be at peace with man and God.
Y ou will know true beauty, joy, and
love.
V V V
MUST WE SUFFER TO GROW?
(Continued f rom Page 92)
pletely terminate or suspend the per
sonal development for which the soul is
temporary resident within a human
body.
T he advancement of civilization and
the evolution of the human mind have
come about through the exercise of the
divine privileges of the Soul in man. Its
growth and development has lifted
physical man higher and higher in the
scale of expression, and higher and
higher in the comprehension of natural
and spiritual laws until man had become
more ambitious to live a cleanly life.
Most of the advancement has been
achieved by the pioneering Souls in the
past who have been willing and ready
to step beyond the chains and fetters of
custom and common belief and risk
everything in answering the call of the
still small voice within. If the majority
of these persons had given first consid
eration to their immediate physical ob
ligations and to the criticisms, discour
aging comments, and serious obstacles
put in their path by those who would
not f ollow them, civilization would not
have made the advancement it has
made. T he spiritual development of
man would still be in its very primitive
state so f ar as outer, wor ldly expression
is concerned. Each of us must carry his
cross; and regardless of how heavy it
may be made by those who should, in
fact, help to lighten it, we must go on
and on, traveling the path that leads on
war d and upwar d, often taking us away
from the highway s into the byways, a-
way from the multitudes and among the
few; but always with our faces turned
toward the Greater Light, we must go
on with our cross and, by its weight and
by the trials and sorrows sufferings and
pains that are brought to the human
body and consciousness, lif t up the
Soul until it cries aloud and rejoices in
its beautif ul attunement with the spirit
ual wor ld above us.
H U M A N R A D I A T I O N
T he electrical potentials of the human body are shown abov e being measured in the Phy sics L abor ator y of the Rose- Croix Unicer sity , San
Jose. T he sides of the body are like two dif ferent poles of an electric battery , and also like condensers of v ar y ing capacity . One side may
register a negative polar ity , and the other a positive. T he ex tent of the absorption and minute r adiations v ar y with each human. J ay R.
McCull oug h is shown peering thr oug h a g alvanometer which measures minute electrical impulses. Imper ator Ral ph M. Lewis holds an elec
trode in each hand, f r om which the impulses are received. T he my stical pr inciples of Rosicr ucianism find suppor t in such phy sical laws of
natur e as these.
(Cour tes y of the Rosicr ucian Dig est.)
I h e Q n o i s i b l e i s t e n e l
SIT IN THESE SESSIONS - 'I N YOUR OWN HOME!
D u l l 11p ci cliair. J oi n the discussi ons. Express your vi ews. Profi l
by tlie experiences of the I mperator and the officers ol the Grand
Lodge. 1liere is a regul ar place for you in these Rosi cruci an weekl y
forums. \ ou need not journey thousands ol miles to be present in an
actual room or place, or neglect your dai l y duti es, for your presence
can be invi si bl e. In tlie comfortable and fami l i ar environment ol
your home, and in the ease of your favori te chai r, you can, through
the pages of " I he Rosi cruci an Forum, he brought in touch with
the opi ni ons of thousands of Rosi cruci ans. ^ou can share the ad
vice, suggesti ons, and instructi ons whi ch the I mperator gi ves to the
hundreds who wri te to him monthly. I f you have longed for a per
sonal i nterview, the opportuni ty to ask a questi on about the studies
or a personal problem of life, you wi l l undoubtedl y find in the i nter
esting chats ol I he Rosi cruci an Forum the very answer you seek.
Thousands are i nvi si bl y uni ted in these Forum sessions. I hey are
present in spirit, BU T the warm, whol esome, personal l y directed
comments o I tlie I mperator reach into their homes in the tangi bl e
form ol the fasci nati ng Rosi cruci an f orum. No one can descri be
"The Rosi cruci an Forum. It has to be read to be known. L ik e
f r i e nds hi p, it mus t he ex per ienced. I he l ol l owi ng are but a few of
the many subjects it discusses, s olely and ex clus iv el y for Rosi
cruci an members.
R E V E R S IN G P ROCE S S OF A G E MY S T IC A L S H O R T CUT S
S E E K ING MA R R I A G E P A RT NE RS
A R T IF IC IA L G E N E R A T I O N C O S MIC R E V E L A T IO NS
Wri tten in a conversati onal style, the most profound subjects are
easi l y l ol l owed by the reader. 1he subscripti on is wi thi n everyone s
reach, bei ng but $1.75 for one year. I his entitles you to si x large
issues o f this very interesting publication.
T tie RO SI CRU CI A N FORUM
R O S IC R U C I A N P A R K S A N J OS E . C A L IF O R N I A
V I S P E R S O NA L A S A H A N D C L A S P "
Each issue contains thirty- two
pages cr ammed with facts and
ex periencespages 7 " x 103 .
A complete index of all sub
jects is included with each
subscr iption without addition
al cost.
Me mbe r of
F U D O S I "
( F e de r a t i o n Uni-
v er s el l es des
Or dr e s et
S ociet es
I n i t i a t i q ue s )
T H E P U R P O S E S O F
T H E RO SI CRU CI A N ORDER
T he R o s i c r uc i a n Or de r , e x i s t i ng i n a l l c i v i l i z e d l a nds , i s a non- s e ct a r i a n
f r a t e r na l body o f me n a nd w ome n de v ot e d to t he i nv e s t i g a t i o n, s t udy and
pr a c t i c a l a ppl i c a t i o n of na t ur a l a nd s pi r i t ua l l aw s . T he pur pos e o f t he o r
g a ni z a t i o n i s t o enable, a l l to live, i n ha r mo ny w i t h t he cr e a t i v e , c ons t r uc t i v e
Cos mic f or ces f o r t he a t t a i nm e n t o f he a l t h, ha ppi ne s s a nd peace. T he Or de r
i s i nt e r n a t i o n a l l y k now n as "A M O R C " (a n a bbr e v i a t i o n) , a nd t he A MO R C
i n A me r i c a a nd a l l o t he r l a nds c o ns t i t ut e s t he o nl y f or m of R o s i c r uc i a n
a c t i v i t i e s uni t e d i n one body f or a r e pr e s e nt a t i on i n t he i nt e r na t i o na l f e d
e r a t i on. T he A MO R C does not s el l i t s t e a c hi ng s . I t g i v e s t he m f r e e l y to
a f f i l i a t e d me mbe r s , t og e t he r w i t h ma ny o t he r be ne f it s . F o r compl e t e i n
f o r ma t i o n a bo ut the be ne f it s a nd a dv a nt a g e s o f R o s i c r uc i a n a s s oc i a t i on,
w r i t e a l e t t e r t o t he a ddr e s s be l ow , a nd a s k f o r t he f r ee book 'T he Ma s t e r y
o f L i f e . A ddr e s s S cr ibe S. P . C.. i n car e of
A M O R C T K MP L K
R o s i c r uc i a n P a r k , S a n - J ose, C a l i f o r n i a , U . S. A .
(Ca bl e A ddr e s s : A M O R C O )
S upr e me E x e c ut i v e f or t he No r t h a nd S o ut h A me r i c a n J ur i s d i c t i o n
R A L P H M. L E W I S , F . K . C. I mpe r a t o r
DI R E C T O R Y
P R I N C I P A L A M E R I C A N B R A N C H E S O F T H E A . M. (). It . C.
T he f o l l o w i ng a r e t he pr i n c i pa l c ha r t e r e d R o s i c r uc i a n L o dg e s a nd C ha pt e r s i n t he U ni t e d S t a l e s , i t s
t e r r i t o r i e s a nd pos s es s i ons . T he na me s a nd a ddr e s s e s o f o t he r A me r i c a n B r a nc he s w i l l be g i v e n upon w r i t
t en r e que s t .
C A L I F O R N I A
L os A ng e l e s :
He r me s L odg e , A M O R C T e mpl e . Mr . S i dne y A .
F i t z g e r a l d. Mas t e r . R e a di ng r oom a nd i nq ui r y
of f ice ope n d a i l y ex cept S unda y s : 11 a. m. t o 5
p. m. a nd 6 t o 8 p. m . : S a t ur da y s . 12 noon t o 4
p. m. , 148 No. G r a me r c y P l a ce .
O a k l a n d :
O a k l a nd Mi no r L o dg e . * P a c i f i c B ui l d i n g , 16th a nd
J e f f e r s on S t r e e t s : Mr . R . R . Cl a y s on. Ma s t e r :
Mr . P . C. E v a ns . Secr etar y - Conv oc a t i ons 1st a nd
3r d S unda y s . 3 p . m . i n W i g w a m H a l l ; L i b r a r y .
R o o m 406. ope n a f t e r no o ns , 1 to 3: 30, ex ce pt S a t
ur da y s : T ue s da y a nd T hur s da y e v e ni ng s . 7: 30
to 9: 30 p. m. P ho ne H i g a t e 5996.
S a c r a me nt o :
Cl e me nt B . L e B r un C ha pt e r . * Mi s s E d i t h Mor t on,
Ma s t e r : Mi s s Ma r g a r e t t e C hr i s t i a n , S e cr e t a r y .
Me e t i ng s 1s t a nd 3r d F r i d a y s a t 8 p. m. . F r i e n d
s hi p H a l l , Odd F e l l o w 's B ui l d i n g . 9 t h a nd K S ts .
L o ng B e a ch:
L o n g B each C ha pt e r . Mr . W i n . J . F l u r y , S ecr e
t a r y , 2750 Che r r y A v e nue . Me e t i ng s ev er y T ue s
da y a t 8 p. m. , C o l o ni a l H a l l . 951 L oc us t A v e nue .
S an Di e g o:
S a n Di e g o Cha pt e r . Mr . V i c t o r R . Que nz e r . Ma s
t e r ; Mr s . V e s t a Do w e l l , S e c r e t a r y . 1036 Edg e-
mo nt . Me e t i ng s 1st a nd 3r d S unda y s a t 4 p. m. .
2302 30th S t r eet .
S an F r a nc i s c o:
F r a nc i s B a con Cha Dt e r . Mr . F r a n k C. P a r k e r .
Ma s t e r , Roos e v e l t Ho t e l , J o ne s a nd E ddy S t r eet s .
Me e t i ng s ev er y Monda y a t 8 p. m. . 1957 C he s t nut
S t r e e t .
MA S S A C HUS E T T S
B o s t o n:
J o ha nne s K e l pi us L odg e . Mr s . E a r l R . H a m i l t o n .
S e cr e t a r y . T e mpl e a nd r e a di ng r oom. S ui t e 237.
739 B oy l s t on S t r e e t . Conv oc a t i ons f o r me mbe r s
T hur s da y e v e ni ng a n d S unda y a f t e r no o n. S pe ci al
Conv oc a t i ons f or a l l me mbe r s a nd f or a l l deg r ees
t he s econd Mo nda y o f each mo nt h a t 8 P. m. f r om
S e pt e mbe r to J un e . S pe ci al s e s s i ons f o r t he pub
l i c S unda y e v e ni ng s a t 7: 45 p. m.
I L L I N O I S
T he Ne f e r t i t i Mi no r L o dg e . * Mr . L e on T onn,
Ma s t e r ; Mi s s Ma r y M. G ons e r . S e cr e t a r y . R e a d
i n g i- oom ope n da i l y . 12 t o 5 p. m. a nd 7: 30 to
10 p. m . ; S unda y s 2 o r 5: 30 p. m. o nl y . L a k e v i e w
B l dg . , 116 So. Mi c hi g a n A v e nue . R o o ms 408- 9- 10.
L e c t ur e s es s i ons f or A L L me mbe r s ev er y T ue s
da y ni g ht . 8 p. m.
Chi c a g o (Col or e d) C ha pt e r . No. 10. Mr . Ne he mi a h
De nni s , Mas t e r , 5334 K e nw ood A v e nue . Me e t i ng s
1st a nd 3r d F r i d a y s a t 8 p. m. , 12 W . G a r f i e l d
B l v d. , H a l l . B .
D I S T R I C T O F C O L U MB I A
T ho ma s J e f f e r s on Cha pt e r . Mr . S cot t W i l k e r s o n.
Ma s t e r . 1515 25th S t . . S. E . . T el . L U dl o w 0798J :
Mr s . C hr y s t e l F . A nde r s on. S e cr e t a r y , 1120 T ow er
B l dg . Me e t i ng s Conf e de r a t e Me mo r i a l H a l l . 1322
V e r mo nt A v e.. N. W . , ev er y F r i d a y e v e ni ng at
8 p. m.
M A R Y L A N D
B a l t i mo r e :
Mr . H. C ha r l e s R o be r t s o n. Ma s t e r ; Mr . L e w i s
G r a ha m Doy l e . S e cr e t a r y , 4131 Ma r y A v enue.
Me e t i ng s 1st a nd 3r d T ue s da y s of each mo nt h at
8 p. m. . S t. P a ul G a r de n H a l l B ui l d i n g . 806- 8
S t . P a ul S t r e e t .
F L O R I D A
Miami:
Mr s . My r t l e W i l s o n , Ma s t e r , P . O. B o x 164. So.
Mi a m i : Mr s . E . H. S mi t h. S e cr e t a r y . P . O. B ox
3310. Mi a mi . Me e t i ng s ev er y S unda y . 3: 30 p. m. .
a t B e r ni Ho t e l , B i s c a y ne B l v d. a nd N. E . 2nd St.
M I S S O U R I
S t . L o ui s :
C ha pt e r Ma s t e r , Mr . W m . H . J . C o que l i n. 915
B a t e s S t r e e t . St . L o ui s : Mr s . J o s e ph I l g , S ecr e
t a r y , 9223 Cor a l Dr . , A f f t on. R e g ul a r conv oca
t i ons each T ue s da y . 8 p. m. a t 3008 So. G r a nd.
I n q u i r y of f ice ope n to pub l i c d a i l y 2 to 5 p. m. ,
Mo nda y a nd T hur s da y ni g ht s . 7: 30 t o 9: 30 p. m.
N E W Y O R K
B uf f a l o :
C ha pt e r Ma s t e r . Mr s . E mm a U nt e r f e ng e r . 948
K e ns i ng t o n A v e . ; S e cr e t a r y . Mr s . S y l v i a R o ma n.
36 S y ca mor e S t . Me e t i ng s 1st a nd 3r d S unda y s .
7: 30 p . m . . L a f a y e t t e Ho t e l .
Ne w Y o r k C i t y :
Ne w Y o r k C i t y . * 250 W . 57th S t r e e t . Mr . J os e ph
We e d. Ma s t e r : Mr s . B e r t ha C. Ol s s on. S e cr e t ar y .
My s t i c a l conv oc a t i ons each W e dne s da y e v e ni ng
a t 8 p. m. , a nd 1st a nd 3 r d S unda y s of each mo nt h
a t 3 p. m. , f or a l l g r a de s . I n q u i r y a nd r e a di ng
r ooms ope n w e e k da y s a nd S unda y s . 1 t o 8 p. m.
B ook e r T . W a s hi n g t o n Cha pt e r . Mr . P hi l i p D.
Ne l s on, Mas t e r , 20 S pe nc e r P l a c e . B r o o k l y n.
Me e t i ng s ev er y S unda y a t 8 p. m. . Y . M. C. A.
Cha pe l . 180 W . 135th S t r e e t .
W A S H I N G T O N
S e a t t l e :
C ha pt e r Ma s t e r , Mr s . Ma r y A.. C hr i s t o e ; S ecr e
t a r y . Mr . W . F . L a r i mo r e . Me e t i ng s e v e r y Mo n
da y , 8 p. m. . a t 1322 E a s t P i ne S t . R e a di ng r oom
ope n Mo nda y t hr o ug h F r i da y . 12 t o 4 p. m.
C O L O R A D O
De nv e r :
C ha pt e r Ma s t e r . Mr . W a l t e r T a y l o r : S e cr e t ar y .
Mr s . L o ui s F . B r a nc h. 12 E . B a y a ud. Me e t i ng s
ev er y F r i d a y . 8 p. m. . C, A . J o hns o n B l dg . . 509
1 7th S t r e e t . R o o m 302.
( Di r e c t o r y C o nt i nue d on Nex t P a g e )
M I C H I G A N
D e t r o i t :
T he be s C ha pt e r No. 336. Mr . H a r r y L . G ubbi ns ,
Mas t e r , 16252 S t r a t hm o o r ; Mr . R . A . L e f t r i dg e .
S e cr e t a r y . Me e t i ng s a t t he De t r o i t F e de r a t i o n of
W o m e ns C l ubs B l dg . , 4811 2 nd A v e., ev er y T ue s
da y , 8 p. m.
M I N N E S O T A
S t . P a ul - Mi nne a po l i s :
Es s e ne Cha pt e r . Mr . J a me s F r e nc h, Ma s t e r : Mr s .
S. M. P e nn i m a n, S e cr e t a r y . 1410 J e f f e r s on S t r e e t .
Mi nne a po l i s , Mi nne s ot a .
N E W J E R S E Y
Ne w a r k ;
H. S pencer L e w i s C ha pt e r . Mr . L o ui s N. P e r na .
J r . , Ma s t e r . Me e t i ng s e v e r y Mo nda y . 8: 30 p. m. ,
37 W a s hi n g t o n S t r e e t .
O R E G O N
P o r t l a n d :
P o r t l a n d Ros e Cha pt e r . Mr . Ma r i us Ca r e l l , Ma s
t e r ; Mr . R a ns o m T homps on, S e cr e t a r y . Me e t
i ng s , 714 S. W . 1 1 th A v e . , ev er y T hur s da y , 8 p. m.
U T A H
S a l t L a k e C i t y :
Mr s . Ma be l Ho be ns o n. Ma s t e r . 1419 E me r s on A v e.
Me e t i ng s i n t he Iv o r y R o o m, Ne w hous e Hot e l ,
1 s t W e dne s da y of each m o n t h a t 8: 1 5 p. m.
W I S C O N S I N
Mi l w a uk e e :
Cha pt e r Ma s t e r . Mr . A l oi s F . E c k m a nn ; E di t h
M. W o l f f . S e c r e t a r y . Me e t i ng s e v e r y Mo nda y at
8 p. m. , 3431 W . L i s bo n A v e nue .
O K L A H O M A
O k l a ho ma C i t y :
C ha pt e r Ma s t e r , Mr s . P e a r l C. S t r i b l i n g . Me e t
i ng s e v e r y S unda y . 7: 30 p. m. , R o o m 318, Y . W.
C. A . B ui l d i n g .
O H I O
C l e v e l a nd:
Mr . G e or g e W i l l i a m s , Mas t e r , 1225 L a k e v i e w
R o a d : Mi s s A nne R os e nj a c k . S e cr e t a r y , 12504
R e x f o r d A v . Me e t i ng s ev er y F r i d a y a t 8 p. m.,
Ho t e l S t a t l e r .
C i n c i n n a t i :
Mr . O. J a c k B uc k l e y , Ma s t e r : Mr s . E mma L .
R a ns i c k , S e cr e t a r y . T el . J e f f e r s on 1726. Me e t i ng s
e v e r y F r i d a y a t 7: 30 d . m. , G i l be r t H a l l , 2524
G i l be r t A v e., W a l n u t H i l l s .
D a y t o n :
Mr . F r e d E . T i t s Ch, J r . . Ma s t e r : Mi s s R u t h W .
Cas l e r , S e c r e t a r y . Me e t i ng s e v e r y W e dne s da y .
7: 30 p. m. . 56 E. 4 t h S t . . R a u h H a l l .
P E N N S Y L V A N I A
P hi l a d e l phi a :
B e n j a m i n F r a n k l i n C ha pt e r . He l e n Y a hn Ezel l ,
Ma s t e r , 5645 A ddi s o n S t . Me e t i ng s f or a l l me m
be r s ev er y S unda y . 7: 30 p. m. a t 219 So. B r o a d S t .
P i t t s b u r g h :
F i r s t P e nn. L odg e . Mr s . He l e n A . H u l l , S ecr e
t a r y . 445 K e nne dy A v e ., N. S. P i t t s b ur g h.
T E X A S
F o r t W o r t h :
C ha pt e r Mas t e r , G e or g i a A ppe l , 3201 E . 1st St.
Me e t i ng s ev er y F r i d a y . 7: 30 p. m. , a t E l k s C l ub,
P a r l o r B . 512 W . 4 t h S t r e e t .
Pr incipal Canadian Br anches and For eig n J ur is dictions
T he a ddr e s s e s o f o t he r f or e i g n G r a nd L o dg e s , o r t he na me s a nd a ddr e s s e s o f t he i r r e pr e s e nt a t i v e s , w i l l
be g i v e n upo n r e que s t .
A U S T R A L I A
S y dne y , N. S. W . :
S y dne y C ha pt e r . Mr s . Do r a E ng l i s h, S e cr e t ar y .
650 P a cif i c H i g hw a y . Cha t s w ood.
C A NA DA
T or ont o, O nt a r i o :
Mr . De n ni s C r i t o ph, Ma s t e r . S es s i ons 1st a nd 3r d
S unda y s . 7: 30 p. m. , 10 L a ns do w ne A v enue.
V a nc ouv e r , B r i t i s h C o l umb i a :
C a na di a n G r a nd L o dg e , A MO R C . Mr . H a r o l d E .
Moody . Ma s t e r . 3835 W . 24th A v e . : Mr . Me l f o r d
H a r dy . S e cr e t a r y . 3836 F r a s e r A v e nue . A MO R C
T e mpl e , 878 H o r n b y S t r eet .
V i c t o r i a , B r i t i s h C o l umbi a :
V i c t o r i a L odg e . Mr . T homa s F ul t hr o p, Ma s t e r :
S e c r e t a r y , Mr s . Cons t a nc e K a e hn. I n q u i r y of f ice
a nd r e a di ng r oom, 725 C o ur t ne y St.
W i nds o r , O n t a r i o :
C ha pt e r Ma s t e r . Mr . S. L . G. P ot t e r . Meeting 's at
No r t o n P a l me r Ho t e l on 1s t. 3 r d. a nd 5 t h Mon
da y s , 8 p. m. , a nd 2 nd a nd 4 t h W e dne s da y s .
W i n n i pe g , Ma ni t o ba :
Cha r l e s Da na De a n Cha pt e r . 122a P ho e ni x B l ock .
Mr . R o n a l d S . S c a r t h, Ma s t e r . 149 L v l e S t r e e t ,
S t . J a me s , Ma ni t o ba . S es s i ons f or a l l me mbe r s
on W e dne s da y . 7: 45 p. m. . t hr o ug ho ut t he y ear .
D E N M A R K
C o pe nha g e n:
T he A M O R C G r a nd L o dg e o f De nma r k . Mr .
A r ut hur S unds t r up, G r a nd Ma s t e r : C a r l i A nde r
s en, S. R . C.. G r a nd S ecr e t ar y . Ma no g r a de 1 3th
S t r a nd.
E N G L A N D
T he A M O R C G r a nd L o dg e o f G r e a t B r i t a i n . Mr .
R a y m u n d A ndr e a . F . R . C.. G r a nd Mas t e r . 34
B a y s w a t e r A v e., W e s t b ur y P a r k . B r i s t o l 6.
E G Y P T
C a i r o :
C a i r o In f o r m a t i o n B ur e a u de l a Ros e C r oi x . J .
S a ppo r t a , S e c r e t a r y . 27 R ue S a l i mo n P a c ha .
H e l i o po l i s :
T he G r a nd O r i e nt of A MO R C . Hous e o f t he T e m
pl e . M. A . R a ma y v e l i m. F . R . C., G r a nd S ecr e
t a r y , % Mr . L e v y , 50 R ue S t e f a no.
M E X I C O
Que t z a l c oa t l L odg e , C a l l e de C o l o mbi a 24. Mex ico.
D. F . S r . J o s e F e l i pe Ma r t i ne z de L e J a r z a , Ma s
t e r : J u a n A g ui l a r Y R o me r o , S e cr e t ar y .
P O L A N D
P o l i s h G r a nd L o dg e o f A MO R C , W a r s a w . P o l a nd.
S W E D E N
G r a nd L o dg e "R o a e nk o r s e t . A nt o n S v a nl und.
F . R . C.. G r a nd Ma s t e r . V a s t e r g a t a n 55, Ma l mo:
Ine z A k e s s on, G r a nd L o dg e S e c r e t a r y . S l o t t s g a t a n
18, Ma l mo.
S W I T Z E R L A N D
A M O R C G r a nd L odg e . 21 A v e. Da ppl e s , L a u
s a nne : Dr . E d. B e r t ho l e t . F . R . C. , G r a nd Mas t e r .
6 B l v d. C ha mbl a nde s . P ul l y - L a us a nne : P i e r r e
G e ni l l a r d. G r a nd S e cr e t a r y , S ur l a c B , Mont
Choi s i , L a us a nne .
DU T C H A ND E A S T I N D I E S
Dr . W . T h. v a n S t o k k um, G r a nd Ma s t e r ; W . J .
V i s s e r , S ecr e t ar y - Ge ne r al . G o mbe l 33. S e ma r a ng .
Spanis h- A mer ican Div is ion
A r ma ndo F o n t De L a J a r a , F . I t . C . , De put y G r a nd Ma s t e r
Di r e c t i nq ui r i e s r e g a r di n g t hi s di v i s i o n t o t he S pa ni s h- A me r i c a n Di v i s i o n, R o s i c r uc i a n P a r k . S a n J os e,
C a l i f o r ni a , U. S. A .
J U N I O R O R D E R O F T O R C H B E A R E R S
A c hi l dr e n's o r g a ni z a t i o n s pons or e d by t he A MO R C .
F o r c ompl e t e i nf o r ma t i o n a s to i t s a i ms a nd be ne f it s , a ddr e s s S e cr e t a r y G e ne r a l . J u n i o r Or de r , R o s i c r u
c i a n P a r k . S a n J os e . C a l i f o r ni a .
T HE RO SI C RUC I A N PRES5, LTD. PRI NTED I N U. S. A.
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