Rosicrucian Digest, August 1947

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ROSICRUCIANA U G U S T , 1947 - 25c per copy

DIGEST

M yA iu U A sn • • S c ie n c e



This Month's Feature

For Women

I o K a r a t G o l d C r o s s l o r

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THE ROSY CROSSA N E X Q U I S I T E D E S I G N

T I I F s i m p l e c r o s s c o n s i s t in g o l a v e r ti c al s t af f in t e r se c t e d l>y a h o r i z o n ta l

o n e i s t h e o l d e s t s y m b o l i n w h i c h m a n e x p r e s se s h i s k n o w l e d g e o l a

d i v i n e p r i n c i p l e o l n a t u r e . I l ie l ir sl g r e a t n a t u r a l l a w d i s c o v e r e d b y m a n

w a s t h e l a w o f d u a l i t y ; t h a t i s . t h a t a l l l i v i n g t h i n g s w e r e i n p a i r s o r e v e n

t u a l l y d i v i d e d i n t o p h a s e s o r a sp e c t s o l t h e s a m e t h i n g . C l o s e r o b s e r v a t i o n

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

e c ju a ls n o t j u s t t w o , b u t t h r e e , f or t h e t w o s e p a r a t e a s p e c t s i n u n i t y d i d

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

w h i c h w e r e i n c o r p o r a t e d t h e i r c h a r a c te r i s t i c s . I l ie c r o s s b e c a m e , t h e n , t h e

s y m b o l ol t h i s f o r m u l a . E a c h o l i t s b a r s r e p r e s e n t e d a d i f f e r en t p o l a r i t y ol

t h i s u n i v er s a l d u a l i t y , a n d t h e p l a c e o f t h e ir u n i t y , w h e r e t h e m a n i f e s t a t i o n

o c c u r r e d , w a s u s u a l l y i n d i c a t e d b y a b e a u t i f u l g e m o r . la t e r, a r e d ro se ,

l o w e a r s u c h a s i g n i fi c a n t s y m b o l t o d a y i s n o t o n l y i n d i c a t i v e o l R o s i -

c r u c i a n m e m b e r s h i p , b u t r e v e a l s t h e w e a r e r ’s a p p r e c i a t i o n o l t h i s i n s p i r i n g

m y s t i c a l l a w .

W e h a ve de s ig n e d a g r a c e f u l , v e r y s m a l l R o s y C r o ss e m b l e m o f l o - k a r a !

g o l d s u r m o u n t e d w i t h a s y n t h e t i c r u b y w h i c h w i ll b e t h e p r i d e o f e v e ry

w e a r e r . I t i s l e ss t h a n a n i n c h i n l e n g t h , t h er e f o re n o t c o n s p i c u o u s . M a n yw i l l a d m i r e t h is b e a u t i l u l p i e c e o f j e w e lr y . E v e r y m e m b e r s h o u l d b e a

p r o u d p o s s e s so r o f t h i s e m b l e m . O r d e r y o u r s f r om :

R O S I C R U C I A N S U P P L Y B U R E A US A N JO S E , C A L I F O R N I A , U . S. A .

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



T H E 1 94 7 G R A D U A T I O N C L AS SGraduates of the Colleges of Hum anit ies , Fine and Mystic Arts , and Mu ndane and Arcane Sciences of the Rose-Croix U ni

versi ty at Rosicrucian Park, with mem bers of the faculty. Th e students are from nea rly every state of the Union, and fromseveral foreign countries, including England, N ew Zealand, and V enezuela. Some of the foreign students flew from overseasto attend, attesting to the popu larity of the courses. T he group is assembled before the Science b uilding of the Unive rsity.



*

V. J ••

St>ia*tCf,e K e y d ,

to . t h e P o m e te t h e l/ttio & n A e .

«n OD GEOMETRIZES,” sa id an ancient

sage. W ithin the straigh t l ine, curve, and

angle— and their combinations— exist the forcesof creation. Th ese s e c r e t s y m b o l s contain themysterious laws of the universe. Upon their r ight

use—or the neglect of them—the success or fail

ure of every h u m a n e n t e r p r i s e depends.

Have you a desire, s o m e t h i n g y o u w i sh t o a c

c o m p l i s h in life? Pu t you r finger on a dot. Inwhatever direction you move your finger from

the dot , you have made a beginning. Thus a dot

is the symbol of o n e — or a beginning. You r desire then is also symbolized by o n e . I f you follow

the p r o p e r m e th o d or way to accomplish what

you want, you have arrived at point t w o . W h e never these two symbols arc brou ght together— the

idea and the r ight way—you produce point t h re e ,

the success of yo ur plan . Success, there fore, is

symbolized by the three equal sides of a t r iang le .

In planning your personal affairs—business,

domestic, or the welfare of your family—do youuse a C o s m i c f o r m u l a ? Do you determine whether

your acts are in accord with Divine truths eter

nally expressed in symbols? W hy does the

circle represen t completion? W hy is i t said

that a man is 01 1 the square? These sym

bols are used by astronomers and scientists to

prove the physical laws of the universe—why

don’t you apply them to the problems of youreveryd ay world? Learn wh at symbols, as powers

and forces of nature, you can s imply and intell igently use in directing the course of yourlife.

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Let the Rosicrucians (not a religious organiza

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I f you want to prepare yoursel f through understanding for the greater rewards of l ife, write forthe fascinating f r e e S e a le d B o o k . It explains how

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P l e a s e s c u d m e t h e F r e e , S e a l e d B o o k . I a m i n t e re s t e di n k n o w i n g h o w I m a y o b t a i n t h e m a s t e r f u l R o s i c r u c ia n

t e a c h i n g s .

THE ROSICRUCIANS, AMORC SAN JOSE, CALIFORNIA, U.S.A.



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

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

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

V ol . X X V A U G U S T , 1 94 7

T h e 1 9 4 7 G r a d u a t i o n C l a s s (Front isp iece)

T h o u g h t o f t h e M o n t h : Is Fai th Heal ing Poss ib le?

T h e I n f l u e n ce o f t h e M o o n

L e g a l i z e d M u r d e r

F u n d a m e n t a l D o c t r i n e s o f M y s t i c i s m

C a t h e d r a l C o n t a c t s : Release f ro m Fear

T h e S a n c t i t y o f W o r k

W h a t M e n T h ou g h t

T e m p l e E c h o e s

T he V ibr a t ing U nive r s e

S a n c t u m M u s i n g s : The Disc ip l i ne o f L i fe

A s S c i e n c e S e e s It

T h e M e d i t a t i o n T r e e ( I l lus t rat ion)

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

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

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

f o r n i a , und e r S ec t i on 1103 o f t he U . S . P os t a l Ac t o f Oc t . 3 , 1917 .

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

d a t e o f i s s u e .

S t a t e m e n t s m a d e i n t h i s p u b l i c a t i o n a r e n o t t h e o f fi c i al e x p r e s s i o n s o f

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

P u b l i sh e d M o n t h l y b y t h e S u p r e m e C o u n c i l o f

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

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

E D I T OR : Fr anc e s V e j tas a

C o p y r i g h t , 1947, b y t h e S u p r e m e G r a n d L o d g e o f A M O R C . A ll r i g h t s r e s e r ve d



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T H E

THOUGHT OF THE MONTHIS F A I T H H E A L I N G P O S S I B L E ?

B y T H E I M P E R A T O R

n a n ago dominated byscience, is faith healing areversion to p r i m i t i v e

thought? II faith healingis a self-sufficient systemof therapeutics, then whyis it necessary to resort tomedical and kindred sciences? Th e average man

today is convinced by science that thelaw of causality dominates all occurrences- nothing just happens withoutcause. If faith healing doe" effect cures,then it must employ one or more causesby which its results are obtained.Knowledge of these causes and their ap

plication should therefore he expoundedas generally as are those of hygiene, forexample. To say that faith healing doe"not conform to natural laws, whichare possible of rationalization into a system of practice, definitely places it inthe category of the supernatural andthe superstitious. Since many intelligent persons, who would deny any phenomenon occurring outside the realm ofCosmic or natural law, attribute curesto faith healing, this att itude implies(bat the latter use" some aspect of theselaws.

A distinction must be made between Divine and faith healing. Divine healing may be said to be the direct intercession of God, a deity ox- a Divineagent. Th e reliance is placed upon thesupreme efficacy of a deity, whichtranscends all other channels or meansof treatment and which effects an immediate cure. The believer in Divinehealing may conceive that God arbitrarily acts to cast out the disease, thepatient not being subject even to the

natural process of gradually recoveringIris health. This believei may also holdthat Divine healing is a consequence ofa human contact made with universaland Divine forces extant in the universe. The patient is thus cured without the wil l of God being invoked. Foranalogy, it would be accomplished muchin the same way as one would becleansed by suddenly stepping beneatha waterfall which he discovered. Incontrast to this, faith healing is dependent upon one of a number of factors by which the cure is effected. Itcan consist of dependence upon the repeating of affirmations daily or the

touch of another's hand.I ' r o i u Muqiv f » ISt-lii/itm

Ih e healing art was. for centuries,closely bound to religion. We may saythat healing, as a hum an technique,really emerged from magic, the predecessor of religion. In ignorance of theoperation of natu ral laws, early manascribed disease to beings of superhuman power. Diseases were imposed uponmen by malevolent demons, magic influences, enchantments and spells e.\ercised by sorcerers or possibly super

induced bv the gods themselves. As religious concepts reached higher levels,diseases were regarded as a visitation ofthe wrath of a deity in revenge forsome act of omission or commission,neglect or impiety. Finally, diseaseswere identified with the punishment ofsins. In the Old Tes tament, Num bers12:10. 11, we find, for example: “Aaronlooked upon Miriam, and, behold, shewas leprous.” . . . “And Aaron saidunto Moses, ‘Alas, my lord. I beseechthee, lay not the sin upon us,' . . A



Among primitive people all conditions of life, which affect the individual, were divided in their sources. Theyeither emanated from benevolent orfrom malevolent powers. The latterwere considered demons, fallen gods,and the like. Th e demon of diseasegained entrance to the body throughone of its natural openings, as the noseor mouth, in an unguarded moment.Thus most diseases were considered tobe an intrusion of an external entity.Once gaining entrance to the body, itgnawed or ate its way through the organs and tissues until death resulted,unless driven out. Crude as this idea is,there is a certain similarity between itand the theory of modem bacteriologywhich attributes disease to germs en

tering the body and altering its organsor affecting its functions.

The definite practice of Divine healing and faith healing, as well as scientific treatment, began in ancient Egypt—at least that is as far back as theyhave been chronologically revealed. Thelocal deities of Egypt were beneficentand watched over the welfare andhealth of the people of their respectivecommunities. Each deity had specialmethods by which the demons of disease were exorcised or the personshealed. It was related tha t ma n— thepriesthood, in fact—had received as agift or, in some instances, had stolenthe gnosis of healing from the deities.This gnosis or sacred art of healing wastransmitted within the priesthood fromone generation to another. The peoplehad implicit faith in the knowledge ofhealing which the priesthood possessed.In their resorting to the priesthood forvarious cures, we see an example offaith healing rather than belief in Divine healing. The gods were not, insuch cases, directly asserting their cur

ative powers. The priests and medicinemen were one. Consequently, healingbecame an integral part of the earlyEgyptian religion. It required its ownprayers, liturgies, and even its owntemples.

Clinics anti Sanctuaries

A clinic for healing was establishedat the great sanctuary of Thoth. Wecan imagine the early Egyptian votaries, who were suffering from variousmaladies, forming a great line before

this sanctuary just as Christians do atthe shrine at Lourdes in SouthernFrance today. An other clinic was established at Ilermopolis and one at Memphis, sacred to Ptah. Imhotep, greatarchitect and physician, who finallyupon his death was apotheosized because of his miraculous cures, presidedover still another clinic. In these ancient clinics the first medical librarieswere established. At Heliopolis, therehas been unearthed a “Hall of Rolls.”It is a lib rary of prescriptions. Another library of such prescriptions hasbeen found in the Temple of Ptah. Inthe Te mple of Edfu an inscription reads“for the turning aside of the cause ofdisease.” References to the traditionalwritings of the mysterious Plermes Tris-

megistus relate th at six of the forty-twobooks of Hermetic teachings attributedto this character were devoted to healing remedies.

One of the most prominent of thepapy ri translated in recent years isknown as the Edwin Smith Papyrus. Itdates from 1600, B.C. It is the “oldestmention of really scientific knowledgein the world.” It “contains, incomp arably, the most important body of scientific knowledge which has been preserved from ancient Egypt, or, for thatmatter, from the ancient Orient anywhere.” It is 184% inches long, 13inches wide, and consists of 22 columnsof writing of 500 lines. These deal withsurgery and internal medicine. Forty-seven cases of surgery of the upp er halfof the body (head, neck, thorax, andspine) are described. There are, in addition, discussions, examinations of patients, prognoses, and suggested treatments. On the back of the same pap yrus is a series of magical incantationsshowing the influence the la tter still hadupon scientific procedure.

Triangle of Gotls

One of the most startling examples ofthe practice of Divine healing in ancientEgypt is related to the deity Khonsu.Between the lines of the historic accountis a wealth of thought and an implication that forces of nature were adaptedto healing but that the theories werestill interwoven with the ea rly religiousideas. The Klieri Ilebs or high priestsoften used the gnosis which they possessed in a dual mann er. To the masses



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the knowledge was veiled in magicalrites. To the initiates—and most of thehigh priests were of the mysteryschools—this knowledge was presentedin its true light. The following example, I believe, indicates this duality, this

veiling of truth with rude belief.Khonsu was the son of the deities,

Amon and Mu t. He was, therefore, oneof the Theban triad, namely, the thirdpoin t of the triangle of gods. He wasalluded to as the messenger of the godsin the form of the moon. EventuallyKhonsu was recognized as the moon godand son of Ra. Great sanctuaries wereerected to him along the banks of theNile. He is referred to in inscriptionsas “the great god who driveth awaydevils,” namely, one who drives away

the maladies, pains and diseases of man.It is said that he cured the renownedmonarch, Ptolemy Philadelphus, of adangerous disease. In gratitude, themonarch erected a statue to the honorof Khonsu in a place adjoining one ofthe latter’s sanctuaries.

It is, however, the method by whichKhonsu is said to have effected his cureswhich is of interest here. The imagesof Khonsu contained the “soul of thegod.” He effected his cures by substitution, by loaning the healing forces ofhis own “soul energy” (called sa) to a

double, “bestowing upon it (by the napeof the neck) his protective fluid at fourintervals.” Once th e fluid was thusconveyed, the double or image couldcast out demons. An analysis of thisshows that, in effect, the curative powerof Khonsu was the energy of his soul.The divine efficacy was transmitted toan agent, an image (as a priest), whoby substitut ion effected the cure. Ofparticular importance is the fact thatthis “protective fluid” was bestowed inthe region of the nape of the neck and

at “four intervals.” This suggests tha tthe creative force was induced into thesympathetic and spinal nervous systemsat a position corresponding to certainvertebrae and ganglia. Are we to deducethat in some way certain natural forces,identified with the Divine, were transmitted to the patient through the nervous system which stimulated his latentnormal healing processes—or is that astretch of the imagination?

Aside from the cure of PtolemyPhiladelphus, history relates that this

method of “substitution of the Divineprotective fluid” was instrumental inthe curing of a Mesopotamian princess.This account appears on what is knownas the “Bakhtan Stele” in Paris. Thefather-in-law of Rameses II, a powerful

prince in Mesopotamia, requested himto send one of Egypt’s sages to heal hisdaughter of what had been pronouncedan incurable disease. Rameses sent “aman wise of heart and cunning of fingers.” He was helpless, however, to aidthe princess, of whom it was said thatshe was possessed of “a disease of superior power.” After a second appeal toRameses, one of the doubles of the godwas sent, one who had Khonsu’s Divinehealing force by “substitution.” Wecan only presume that this was one ofthe priests of the sanctuary of Khonsu.He transmitted the healing forces “fourfold” by the various points of contactalong “the nape of the neck.”

The struggle for supremacy betweenthe scientific approach, Divine healingand magic continued to persist, as laterpapyri reveal. In the famous Ebers papyrus is the qualifying note, “This isa book for healing disease.” It containsnumerous prescriptions and proposedremedies. Most of them evidence theparalle l methods of healing. As an example, the following remedy for removing cataracts in the eye is a combination of the application of an ointmentand an incantation. “Come, verdigrisointment (greenish salve)!—come, thouverdant one—come effusion (power)from the eyes of Horus—come to him(the patient) and take from him thewater, the pus, the blood, the pain inthe eye, the chemosis, the blindness ”

Faith . an Anesthetic

Any consideration of whether faithhealing employs the use of natu ral

laws must begin with the meaning offaith. W hat is mea nt by having faith?Too frequently, our faith and belief areconfused. They are, in fact, psychologically quite different. Belief is a negative kind of knowledge. It is a knowledge not arrived at directly throughsense perception but rather as a conclusion drawn from our various experiences or ideas. If I look out throughthe window and see that it is raining,

(Continued on Page 271)



The Influence of the MoonBy D r . H. S p e n c e r L e w i s , F.R.C.

(From The Triangle, October 1923)

Since thousands of readers of the Ros ic ru ci an D ig est have no t read m any o f theearl ier art icles of our late Imperator, Dr. H. Spencer Lewis , we adopted the edi torialpol icy of publishing each month one of h is outs tanding art icles , so that h is thoughtswould continue to res ide within the pages of th is publicat ion.

e d o n o t have to resort tothe principles set forth inany arcane science to discover that the moon hascertain definite influenceson our lives or on lifegenerally, and it is thepurpose of this article to

set forth in a simple manner some of the most vital of these influences and relate them to incidentswhich affect us all.

The subject is worthy of a volume,but after all is said the whole matterresolves itself into a study of the simplelaws of rhy thm . We will not take thetime, here, to argue the point or evencompletely outline the principle ofrhyth m in life. I t is, or should be, toowell known to most of our members orreaders to require such presentment

here.Rhythm has its place in all the functioning of the organization of the animal body and manifests itself in thephysiological and psychological phasesof functioning. We may refer to theperistaltic motion of the intestines, theconstrictions of the oesophagus, and thepulse of the blood in circulation. Theseand m any others are typical of thephysiological organic and functionalprocess rhy thm . The psychic or emotional system of man has its rhythm or

rhy thm ic activity, often made moremanifest than that of the organs, and inall mental or neuromuscular diseasessuch as spasms, tics, tremors, and others, where excess energy expresses itself, there are perfectly rhythmic periods of manifestations. And, we havelearned that rhythmic breathing is an

aid to building up health and balance.While all this is generally admitted

by the masses and by medical authorities, and undoubtedly seriously considered by the student of nature’s laws,the relation of such rhy thm to thephases of the moon is not generallyknown. Recent discoveries by science,however, have confirmed many of theprinciples known to a few and used bythem in m any ways. It is the recent[1923] discoveries united to whatmany have known that will be presented now.

The moon, as a planet, has a verydefinite cycle of phases, the cycle covering a period of approxim ately twenty-eight days and known as a lunar monthor a luna r cycle. We will use theterm cycle. Because this cycle is divided into phases, and these phases arealso divisible, we will proceed to dividethe cycle into units, each unit being arhythmic unit as we shall see.

One half of the moon’s cycle is fourteen days; one half of this (or one

'S 'TJ-tru-LTj



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fourth of the cycle) is seven days; onehalf of this is three and one-half days.This three and one-half days equalseighty-four hours.

The full cycle of the moon, constituting one complete revolution fromperigee to apogee and back again toperigee, is the lunar month referred toabove and this complete cycle is oftenreferred to as the long cycle of themoon; while a short cycle would be theordina ry tide cycle corresponding to theupper and lower transit of the moon.This short cycle is, on the average,twelve hours. Hence, we have twomoon-cycles to refe r to: the short one oftwelve hours, known as the moon’s tidecycle, and the long one of twenty-eight days on the average. We can deal

only with averages because of slightvariations in time.Because there is a long and a short

cycle we will also have long and shortunits of these cycles. Not as an arbitrar y matter, but because of fundamen tal laws you will recognize, we willcall the three and one-half days, arrived at above, as the unit of the longcycle, or a long unit.

Tak ing the short cycle of twelvehours and dividing it we will have unitsof three hours as a short unit.

First, let us note that a long unit ofthree and one-half days equals sevenshort cycles, o r seven times twelvehours.

The two units, arrived at as above,one of three hours and one of three andone-half days, manifest themselves in the rhythmic actions of mind and bodylike waves or undulations of a rhythm icwave. Here is where we make important discoveries and can go beyondthe finding of science, even, through ourother knowledge of certain laws of nature.

In the case of diseases we find somevery interesting and helpful facts byanalyzing average cases and using theaverages of units of the moon’s cycle.These averages be tray the effect of anabolic or katabolic lunar phases or unitsof the cycle as follows:

The incubation period of typhoidfever is from 7 to 21 days, o r 2 to 6long units. The incubation period ofVaricella is 14 days, or 4 long units;of Smallpox, 7 to 14 days, or 2 to 4long units; of Scarlet Fever, 3 y2 days,

or 1 long un it ; of Measles, 10 */£ days, or3 long units; of Whooping Cough, 10% days, or 3 long units; of Dengue, 3 % days, or 1 long unit; and of Diphtheria,3l/? days to IOV2 days, or 1 to 3 longunits.

In all acute fever cases the rhythmicperiod of these units is very pronouncedand definite. Regular changes occureveiy 7 days (as has been noted foryears) or, in other words, after every2 long units (one positive and one negative, as we shall see ). The longer thedisease continues the more definite arethe changes every 7 days, and even thesingle long unit, 3^2 days, is wellmarked and important.

These units of rhythm also manifest in the process of germination and gestation of life, and have the effect alsoof dete rmin ing sex. The average timein hatch ing eggs of man y species is 3 V6days, or 1 long unit. In many insectsit is D /2 weeks, or 3 long units. Thehen lays eggs for 3 weeks (6 long units)and sits on them for an equal period.

The ovum possesses structurally, theelements of both sexes, but by a slightfunctional change is one time activelyfemale and at another actively male.The periods of change agree with theunits of rhy thm referred to above.

Fertilization of the ovum arrests theseperiodic changes in one of its active sexconditions, and this determines the sexof the embryo.

We have spoken of the negative andpositive units or periods. It is this difference in potentiality that determinesthe sex of the uni t and also the strengthening or weakening influence of theuni ts dur ing disease. These differentpotentials can be determined easily.

Returning again to the short cycle oftwelve hours, called the moon’s tide

cycle, we find that the action of thetides gives us the key to the potentials. The six hours of time preceding the maximum point of high tide arestrengthening and the six hours immediately following the hour of high tideare weakening in their effect on thephysiological and psychological processes of life. The first three hours before high tide point are positive hours,or constitute a POSITIVE SHORTUNIT (or wave) of the rhythmic cycle;while the first three hours after the



point of high tide are negative and constitute the NEG ATIVE SHORT UNIT.Each positive unit is preceded by a negative and followed by a negative; hencein every twelve hours, or tide cycle,there are two positive and two negative

units; in each day of twenty-four hoursthere are four of each of these units.But, to be able to determine when theyare negative- or positive we must takethe hour of high tide as the key—taking the hour of high tide as it is knownfor each locality on the face of theeartli, regardless of wh ether the localityis near a body of water or not.

Taking the long cycle or lunar m onthcycle of an average of twenty-eightdays, we have the long unit of threeand one-half days. Th ere are eight ofthese long units in each long cycle. Wefind that the first of these units immediately preceding the h our of full moonis a positive long unit and the unitfollowing a full moon is a negativeunit. Hence we have three and one-halfdays before full moon as positive in nature and three and one-half days immediately following full moon as negativein nature. There are four such positive,and four such negative units of threeand one-half days in each lu na r cycle oftwenty-eight days.

It is easy to see now that we are

living under the influence of a very systematic, though strange, series of alternating units of positive and negativerhythmic waves, some three hours longand others three and one-half dayslong. Therefore, while one of the longpositive units of thre e and one-half daysis in effect there will be twenty-eightshort units of three hours each, alternately negative and positive in effectalso. A positive short unit in effectdining a positive long unit will give avery positive effect; a negative shortunit in effect during a positive long

unit will give a neutral condition; anegative short unit in effect during anegative long unit will give a decidedlynegative condition.

The long units of three and one-halfdays have their greatest influence onpurely physiological functioning of theorgans or physiological processes duringdisease or abnormal conditions of thebody as a whole. The short units havetheir greatest effect on the mental, psychic, nervous, and biological function

ings and processes of the body in eitherhealth or disease.

It is for this reason that the longperiods have an important effect on suchdiseases (fevers) as we have mentioned,and many others; while in such condi

tions as fertilization, fecundation, contagion, and similar processes the shorterunits have a greater effect. A purelypositive unit or period of time producesa strong, life-giving masculine condition, while a purely negative unit orperiod produces only a weaker, fe minine condition. Th e one is active, theother restive. Th e neu tral period, asmentioned above, produces a passivecondition.

We find the short units exerting theirinfluence very strongly in the conditionsrelating to childbirth. Here the nervoussystem, the sympathetic processes, andthe organic functionings, are verysensitive to the influences we have beendescribing. During the negative longunit of time, especially the first three hours after high tide maximum point,the body is at rest and the contractionsare weaker and less helpful during labor, while the positive long unit, especially the fir st three hours im media tely preceding the high tide point, producesan active condition so far as the contractions and other process conditions

are concerned, and less willful effortis needed by the patient, with no external or artificial assistance given bythe physician. If the birth does not occur during the first two units (sixhours) preceding high tide it will notoccur without forced and painfu l conditions during the next three hours (thefirst unit after high tide) or withoutunnecessary suffering and weaknessduring the next three hours (the second unit after high tide). The patientshould be permitted to rest and berestive during the negative units and

become active and helpful only duringthe first un it before high tide. It willbe noted that the contractions throughlabor are rhythmic and become stronger durin g the positive units of time, andpassive or weak during the negativeunits. By taking advantage of suchinfluences on the rhythm the patient retains much strength, the use of drugsbecomes unnecessary and artificial assistance is ent irely avoided. Of onehund red tests made of this method,



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ninety-eight confirmed each principleinvolved and the other two were affected by other causes and conditions ofabnormality.

In thinking or planning, in talking ordoing any m ental or functional act that

requires strength of the nervous system,impressiveness of personal magnetismand good vitality, take advantage of thepositive units of time. In the treatm entof disease administer all help possibleduring the long positive units and theshort positive units, but permit the patien t to rest dur ing the negative periods.If a crisis is due during a long negativeperiod keep the patient as quiet as possible until a positive unit is at hand,especially a long one, then if the patienthas not reached the crisis, the positive

G R A N D C O U N C I L O R S O F A .M .O .R .C .

At the 1947 session of the Rosicrucian Convention the following were e lected to the

Grand Counc i l o f the Order for the te rm ending wi th the annua l Convent ion in 1948.

Gran d Councilors are off icers of the G rand Lodge an d m ay be contacted concerning the

welfare of the organization in thei r respective terr i tory. M atters of the teachings in

general correspondence should be directed to the Grand Lodge in San Jose. The follow

ing are the Grand Councilors:

North Atlantic States: M r. Joseph W eed, 350 Madison Avenue,

New York City 17, New York

S ou th A tlan tic States: M r. W i ll ia m V. W h ittin gto n,

4700 Co nnecticut Avenue, N. W.,

Washington, D. C.

Southwestern States: Mr. James M. Blaydes, 5900 Hudson,

Dallas 6, Texas

Midwestern States: M r. Jam es French ,

1610 Stevens,

Minneapolis 4, Minnesota

New England States: Mr . Rober t Wentwor th ,

132-A Russell Street,

West Peabody, Massachusetts

G reat Lakes Area: M r. H erb e r t C. Blackwell,

1201 South Maple Avenue,Berwyn, I l l inois

Pacific Northw est States: M r. C. R. Cleaver,

Wins low, Washington

Eastern Canada: Dr. Stanley Clark,

267 Russell Hill Road,

Toronto 12, Ontar io, Canada

South and Central America: Dr. G. A. Pardo,

% G. Pa rdo Souble t te , Apar tado #1 43 ,

Caracas, Venezuela

unit will assist in passing over it successfully.

To properly determine the units oftime one should secure from an authentic source the daily or weekly scheduleof tides for the city or locality where

one lives; and likewise a moon table,such as is published in most almanacs,giving the revolutions or phases andcycles of the moon for each month.

The matter is not a subject that canbe widely published or even discussedwith many because of general disbeliefin the principles of moon influence; butwe trust that our readers will be discreet enough to realize the importanceof the matter, make some tests of it,and help to establish further facts.



Legalized Murder

By Jo h n G. H a l b e d e l , F.R.C.

a p i t a l punishment, asmeted out by state andfederal governments tocriminals convicted of ac r ime punishable bydeath is not far removedfrom the blood feuds ofthe Dark Ages, the goryvengeance of primitive

society, or the sadistic retaliation practiced by ancient tribes and peoples believing that punishment should fit thecrime.

Among the many gruesome methodsof exacting the death penalty have beenbeheading, hanging, burning, boiling inoil, breaking at the wheel, strangulation, suffocation, burying alive, drawing and quartering, stoning, crushing,piercing, precipitation from a height,and combat in an arena. Impaling andimmuring were abolished in Switzerland about 1400, and execution bydrowning in 1615. Burn ing at the stakewas sanctioned in Berlin as late as 1786.In England boiling to death was abolished as a method of execution in 1547,

and burning in 1790. In some cases theoffender was first hanged and his bodywas then mutilated. The general practice in later years, however, was to gibbet the body, that is, to hang it to thegallows in chains, frequently soakingit in tar, to remain there for a longtime as a frightful warning to others.Did such ghastly methods of punishmen t stop or preven t crime? Th ey didnot!

The case files of every metropolitanpolice department in the United States

and foreign countries contain docume ntary proof that none of these methods have ever discouraged or preventedcrime. Every newspaper morgue is theresting place of tragic accounts of crimeand executions of criminals, because ofthe nearly universal retention of thedeath penalty in the United States andabroad.

Efforts to secure methods that willproduce death quickly and as painlesslyas possible, and the tendency on thepart of the government to exclude thepublic from executions of criminals,show an increasing desire on the partof the people not only to render thedeath penalty less painful but also toeliminate it entirely. Following are afew examples of refined methods of inflicting capital punishment in theUnited States:

In Arizona, Colorado, and Nevadathe victim dies by asphyxiation in alethal chamber. Uta h allows the condemned criminal the choice of dyingat the hands of a hangman or in frontof a firing squad. Some states exact

the supreme penalty by electrocution;others, by hanging; and still others, bythe use of lethal gas. Six states stillretain mandatory capital punishmentfor murd er in the first degree. Maine,Michigan, Minnesota, North and SouthDakota, Rhode Island, and Wisconsinhave abolished the death penalty. It isno longer administered in seven statesin Mexico, and has been outlawed inBrazil, Colombia, Costa Rica, Ecuador,Panama, PTonduras, Peru, Venezuela,and the Dominican Republic.



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Death Feutiltif Fails

Capital punishment lowers the valueand appreciation of human life, and itsvictims become martyrs and heroes inthe eyes of others. The grievous damage done in case of a judicial error is

irreparable. Those institutions in whichthe executions take place admit the demoralizing effect upon their prisonpopulation. This fact in itself represents a cogent argument in favor ofthe abolition of the death penalty inflicted upon criminals in any knownform.

Crime is spawned and nurtured byadverse social conditions. The homelife of many delinquents, especially in“delinquency areas,” is unfortunatelymarred by poverty; a life lived underunsanitary conditions in dreary homeslocated in “slum districts” is not conducive to the best in citizenship. Suchliving has no inspiring examples, andopportunities for healthy recreationare almost completely lacking. Thereis plausible justification for the theorythat defective heredity is largely responsible for crime. Evidence againstthe effectiveness of capital punishmentpoints an accusing finger at proponentsof the death penalty and clearly indicates the inability of criminal courts toprobe the depths of men’s personalities

and find there the true cause or causesof their innate or acquired criminalbehavior.

Out of this maze of deadly devices topunish criminals and their revoltingvariations, the oldest form of punishment has survived—the death penalty.There is no better argument against itthan that given by our American newspapers when they inform their readersthat capital punishment has utterlyfailed to discourage or prevent crime.The truth of the matter is that most

murders are committed in the heat ofpassion of some sort—a condition inwhich all reason is gone for the moment. Mu rders are also committed bypersons who are abnormal and therefore not fully aware of the consequences of the ir act. Upon such offenders, capital punishment has littleor no effect. Confinemen t for life in apenitentiary would be equally effectiveand certainly much more consistent,morally, with the type of civilizationpraised so highly here and abroad.

How dramatically all this brings outthat two wrongs do not make a right. Once murder has been committed, noamount of medical skill, no magic ofmodern science, no earthly power canrestore life to the soulless body of the

unfo rtunate victim. Only a miracle canbring back that life; but this singularprerogative has been providencially reserved for the gods—THE COSMICMASTERS—masters in the applicationof the TWO-AND-FORTY LAWS.Hence, when the death penalty claimsthe life of the criminal, two wrongs willhave been committed: one by the offender, the other by the state or thefederal government. Inasmuch as themurdered victim cannot be restored tolife, his bereaved survivors find themselves withou t a provider. They cannot hope to receive any material assistance from the executed criminal for thesimple reason that he, too, has becomethe victim of murder — legalized murder!

Constructive Thoui/ht

With life imprisonment substitutedfor the death penalty, the prisonercould be very useful during his incarceration for the rest of his natural life.He could do work productive of thegreatest benefit to the government. He

could contribute to the support of hisvictim’s survivors. He also could beeducated to realize that crime was notthe solution and certainly does not pay.At transition his soul-personality wouldbe outward-bound, less embittered toward society in general and toward lawenforcement officers in particu lar. Inthe next incarnation, this soul-personality would return better equipped totake its place again in this world, thanwould the soul-personality of the hapless offender who died at the hands of

an unsympathetic executioner, forcedout of this life against his will, his mindfilled with hatred and longing for revenge. W ha t if he has been innocentof the crime for which he paid with hislife? W ha t feeling must dominate suchsoul-personalities at the time of theirprem ature transition? Guilty or innocent, what kind of persons will they bein their next incarnation? Will theyREMEMBER—? Will they show anyreactions which may or may not reveala subconscious dislike or even hatred



toward human society and its code ofcomm unity life? Those who write thecountry’s laws and administer themwithout fear or favor should searchtheir own souls and bear in mind themoral and mystical wrong committed

by any government which imposes thedeath penalty, thus committing legalized murder in the eyes of God. Letthose who pass upon and enforce thelaws of the land become instrumental in abolishing capital punishment withthe next opportunity that will presentitself to vote against the retention ofthe death penalty.

Lff/istation

According to newspaper reports,there soon wrill be made in the Com

monwealth of Massachusetts concertedefforts on the part of its more enlightened legislators to remove from itsstatute books the stigma of capital punishment. Ea rlier attempts have failedbecause the number of legislators sponsoring a law to abolish the death penalty %• electrocution, or by any othermeans, was too small to strike fromthe statutes of this great Commonwealthan antiquated, barbarian law callingfor the enforcement of capital punishment in the electric chair.

People throughout the United States

agree with a timely editorial whichappeared in a recent issue of the Boston

Dai ly Record. It states in part:

“The outrageously sadistic spectacle of a so-much-for-the-job executioner taking a human life in the presence of invited guests while a doctor stands by, tools in hand, to dissect a body not yet dead may be worthy of the jungle or an asylum for the hopelessly insane

The death penalty is still 011 its statute books but unbecoming of the glo

rious Commonwealth of Massachusettswhich claims to be fully civilized (?).It is fervently hoped that the number oflegislators sponsoring a bill to abolishthe death penalty will be large enoughto outlaw capital punishment not only

in the Commonwealth of Massachusettsbut also in other states and commonwealths where this plague of the DarkAges is still boring at the vitals ofhuman society.

No “senator or representative,” theabove editorial points out, “ who accords human life the respect ordained by the Savior can honorably or conscientiously uphold the butchery of the electric chair ” or any other device orinstrument designed to destroy humanlife.

Regardless of its universal pronouncement from the remotest timesdown through the ages to the presentera of civilization (?), the death penalty has frequently been strongly condemned by philosophers as inhumanand ineffective as a crime deterrent.They have, at the risk of their ownlives, fearlessly challenged the right ofany individual or group of individuals—of any earthly power—to take humanlife. Argum ents against the death penalty find strong support in the Scriptures and are based on the universalprinciple of CHRISTIAN charity, reference being made to the OLD and theNEW Testaments which, it is pointedout, unmistakably reflect the MINDand I N T E R P R E T A T I O N of the

GREAT LAWGIVER on this subject.Spiritual t'oantvrpart

In view of the foregoing, let it beremembered that every natural, moral,spiritual, or divine law operates for thebenefit of all that lives and breathes—man and beast. Every man-made lawmust be patterned after its spiritualcounterpart and must allow for thehuman frailty, lest our own lawmakersbe found guilty of LEGALIZED MURDER in the first degree. In conclusion,

lest there be in terminab le disagreement,permit the “LETTER” of the LAW tostand in full AGREEMENT with andreflect the “SPIRIT” of the LAW forthe UNIVERSAL good that will comefrom it. SO MOTE IT BE!

V V V

Our sense of humor is the only weapon we possess that is strong enough tooverthrow self-pity.— Maude Taylor



Fundamental Doctrines of MysticismB y R a l p h M. L e w i s , F.R.C.

LESSON THREE

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u r search for God bringsus to mysticism. To themystic, God has His beginning within man. Goddoes not exist for manunt il he has a personal,intimate e x p e r ience ofHim. God mu st be realized in the human con

sciousness in order to become real to thehum an. To the mystic, God is not anideal that he has acquired objectively,no r is God me rely a faith. He is agrand , intimate experience. Wh en

man is conscious of the existence ofGod, man therefore is in God, and Godis in him.

The mystic knows that when God ispersonalized, as He is in theism, madeto seem to be a being with form orwith specific substance, such a conception robs God of His infin ity. Afterall, is it not presumptuous for man tobelieve that his finite, limited, and fallible mind can hold within it a completedefinition, a complete circumscribing ofthe idea of God? Is it possible for mortal mind to comprehend the full natureof God so completely that man can absolutely define God?

Since in the main we are still ignorant of much of ourselves, what a presumption, then, that the finite can embrace in its entirety the infinite or thenature of God, so as to be able to describe it by form. Therefo re, to themystic, just as God must remainformless, so God is without place. Hedwells on no distant plane, in no remotecomer of the heavens, in no heaven,

or any designated area of the universe.Likewise, to the mystic, God has no beginning, but has always been, for themystic contends that we either haveto take the position that God is a self-existing cause, or that God came aboutas a resu lt of some other substance. Ifthere are other substances from whichGod would come, then they must havepreceded God. All these would atleast be equal to the nature of God.Consequently, God would not be theprim ary cause. If He is the firstcause, as the mystic contends, then He

has no beginning, because from whencewould He come? Matter, the physicalworld, and all things are, therefore, ofHis essence.

In other words, everything which is,participates in the essence, in the nature of that substance of which God is.Consequently, everything is real. Thethings of the material world are as realas those which we hold to be spiritual.Everything, therefore, since it emanatesfrom the nature of God, would be goodor beneficent. Some things , however,are more good and more real than others. This is because some things aremore all-inclusive; because of the ircomplex nature they include more ofthe qua lity of God. Such a complex being is man, and therefore man, we cansay, is more divine than many othermanifestations.

Pantheism

Mysticism, thus, is pantheism. Themystic agrees with the pantheist thatGod exists everywhere, as an intelli



gence. He is in nature ubiquitous. Butthe pantheism of mysticism is a moreenlightened conception than its earliercounterparts. It is true that in pantheistic mysticism, the essence of God comprises natural phenomena, the very

physical laws which account for stones,stars, and seas, for example. But because this divine essence is in thesethings, it does not follow that the mystic worships the particular. li e doesnot worship a stone, a tree, a flower,or a star as God. The mystic un de rstands that no one thing, no one particular manifestation, collection, or anaggregate, if you will, so constitutes thefullness of the nature of God that itwould warrant our exclusive reverenceand devotion.

All that the individual can perceivethrough his five objective senses andthrough those faculties which are latentand attributed to his inner nature isbut an infinite aspect of the whole ofwh ich is God’s consciousness. Th emystic knows that the more we explore every aspect of nature and of ourselves, the more we experience God.The nearest we can come to a knowledge of God is to lose our sense of finite values, to lose th at ha bit of appraisalof things in and by themselves, and tofeel a unity with all things, to be con

scious of the ir imm ane nt power. Cosmic consciousness, to the mystic, ishuman awareness of the essence of allthings as it exists in the mind of God.It consists of a loss of self, and a substitution of consciousness of the wholeCosmic order. Self and all, as we referto the particulars, become one dimen- sionless, timeless existence; naught remains but a realization of a pulsatingrhythm, the very positive absolute being of the nature of God.

To the mystic, spiritual perfection is

a quality that is not related to theterms of good or evil. Since the re isbut God, and God exists in all things,evil then must necessarily be but a relative term, for it cannot exist in th e n ature of God, and it cannot exist inde-

endent of God, because there is naughtut God. Evil is a notion of the mind ,

to the mystic. It is our limited un de rstanding of the value of a thing to us.A thing as it immediately touches ourlives may seem to be adverse. In theCosmic order, in comparison to the

whole scheme of things, it may be constructive and good. So noth ing perfectsitself in the sense of becoming good, because all things have the goodness oftheir essence.

Things do evolve in the universe.T ha t evolution is toward perfection,but—we repeat—th at perfection doesnot represent a moral good. Rather,this evolution is a moving from the simple to the complex. Th e more complexanything becomes in nature, the moreit acquires a variety of God’s essence,the more it takes upon itself other functions, the more i t incorporates the in telligence and the working order of Godwithin its own nature. God necessarilymust be a positive force in the universe,because God is being; consequently, He

asserts the maximum of Elis nature ,continuing to be. Simple man ifestations are contrastly negative, since theylack that fu lln ess, that development,tha t grea ter accretion of the positive. Inother words, the more complex a manifestation, the more a thing evolves, develops, and the more positive, the moreof the God essence it possesses. Consequently, the more positive anything isin this sense, the more perfect it hasbecome.

The more man develops, then, as a

complex being—that is, integrates theattributes of his body, mind, and soul,utilizes them to the ir fullest extent,awakens their latent powers, expandsthem in every way—the more perfecthe has become. He has assumed, bythat complexity and development, moreof the divine functions of God withinhis own nature . Thus a ma n most assuredly is more perfect in the divinesense than a blade of grass, thoughboth are of the same essence. A mystic must be active to become perfect. He

must by his living and his doing acquire more and m ore of the experienceswhich are possible for him to have.W hen he withdraws from life, when heshuts it out from him or seeks to bean ascetic, he becomes negative, because he has less of the fullness of Godwithin him.

Meditation irith Purpose

W hen a mystic meditates, he likewisemediates. In a period of meditation,the mystic may open his mind to the



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universal consciousness of God and receive thereby an influx of intuitive wisdom. The mystic seeks this wisdom inmeditation for the purpose of mediation. He seeks this attun em ent wi th theSupreme Mind for judgment upon an

experience which he has had, or forhelp to comprehend that which is confusing to his objective mind . To thetrue mystic, meditation is not a vacuous state. It is not an escape, not justmere oblivion, wherein he expects somemantle to come down and rest upon hisshoulders and provide him with an immun ity to the tribulations of life. Themystic realizes that meditation is notthe equal of someone standing on thecomer of a busy thoroughfare, holdinga plate, with the expectancy that pass

ers-by will drop in the ir coins. Rather,the mystic must come to meditationwith a definite purpose in mind, afterexhausting his own possibilities and potentialities. He must approach the Divine mind as a man wrho brings objectsto a scale when he himself is unable todetermine the difference in weight between them. He then awaits the resultof having them weighed—just so hegoes before the Cosmic mind in meditation, for mediation , that he may be setaright.

Knoirletlgc is not Fixed

The mystic is a firm believer, at alltimes, in relativity. He believes in relativity as expounded by mathematiciansand astronomers and by philosophers

and metaphysicians. The mystic contends tha t everything exists, not in itselfalone, for it cannot be so independent,but by relation to everything else. Nothing is as it seems to be, says the mystic; everything is becoming something

else. It has descended from the past,and is entering the future moment.The mystic, in other words, adheres tothe ancient doctrine of Heraclitus, thelaw of change. Consequently, the mystic knows tha t there cannot be anyfixed knowledge, a knowledge that willalways remain the same, in every ageand to all men, forever eternally.

Not even the mystical conception ofCod shall remain the same forever tothe mystic. Since Cod is a moving substance, an active one, man can only dis

cern certain aspects of that universalmotion—its manifestations, in otherwords. No man on earth has attainedabsolute spiritual perfection by experiencing all the natu re of Cod. M an’sperfection and knowledge is only relatively so, in accordance with his everexpanding or contracting consciousness.The mystic, therefore, is always evolving, as likewise is his conception ofCod. And because his conception ofCod is moving, evolving, it keeps alivein him a reverence for Cod. for Cod tothe mystic is eternally the infinite, theomnipotent, and the omniscient. Ma nis always awed and respectful of theomniscient and the omnipotent, that is,of the real content of Cod.

E N D

V V V

Speak not evil and do not curse; for the hail of curses falls painfully upon thehead of him who sends them.—From Leaves of M oryds Garden.

C A L L I N G A L L R O S I C R U C I A N S I N T H E P A C I F I C N O R T H W E S T !

You Are Cordia lly Invi ted to At tend t h e ------------------

V A N C O U V E R L O D G E RA L LYSEPTEMBER 12th , 13 th and 14th

V I S I T B E A U T I F U L V A N C O U V E R — H E A R A N D M E E T G R A N D L O DG E

O F F I C E R S — I N I T I A T I O N S , D E MO N S T R A T I O N S — L E C T U R E S

For fur the r pa r t icu la r s wr i te to: The Secre ta ry

VANCOU VER LODGE— AMORC, 878 Ho rnby S t. , Vancouver, Canada



, rrsv: r?#?;r?*tirJ ryiivityai r?«virTav: ivstfvi r»T#?;r?»v: r?»?; ry rriviiysv: rrit?:rr«vi rrav;ryisxi r> rrak?i r%r7

The “Cathedral of the Soul” is a Cosmic meeting place for al l minds of themost h ighly developed and spiri tual ly advanced members and workers of theRosicrucian fratern i ty . I t is a focal point of Cosmic radiat ions and thoughtwaves from which radiate v ibrat ions of heal th , peace, happiness , and innerawakening. Various periods of the day are set as ide wh en m an y thousandsof minds are at tuned with the Cathedral of the Soul , and others at tuning withthe C athedral a t the t ime w il l receive the benefits of the vibrat ions. Those whoare not members of the organizat ion may share in the unusual benefi ts as wellas those who are m embers . T he book called “Liber 777” describes the periodsfor various contacts with the C athedral . Copies wil l be sent to persons whoare not members i f they address their requests for th is book to Friar S. P. C. ,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whe ther me mbe r or not— this is important .)

RELEASE FROM FEAR

Fear is greater misery than the event itself .—U n t o T h e e I G r a n t

A

o o n e has any way of determining the amount ofenergy that is expendedby the hum an race, or bythe individual humanbeing, in anticipation ofproblems. Trouble seems

to loom ahead in the livesof all of us, but it becomes a greater burden to some than toothers. Th ere are those who chronically complain of the trouble that will betheirs tomorrow. Th ey create imagina ry fears of what m ay happen to them,their families, or even to the com munityand nation of which they are a part.

Particularly since the advent of themechanical age, there have been thosewho have quaked in fear as each newscientific discovery seemed to hold over

mankind the possibilities of a terrifyingfutu re. Th e perfection of explosiveswas believed to be the beginning of theending of the world; and this same fearhas been associated with many simplerthings. Th e automobile and the airplane would bring final destruction to

hum anity, in the eyes of some. Although there have been problemsbrought close to the thinking of eachhuma n being, as the result of the adventof many m odern mechanical inventions,still man has been able to adjus t himselfsomewhat, so that at no time, to date atleast, has humanity been subject tocomplete annihilation due to any onescientific achievement.

It is hoped that the fears that hangover the head of man y people today willbe gradually dissipated with time, be-



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cause even as man has the knowledgeand power to achieve mechanical improvements, he has also the knowledgeand power to learn to control them.With groups as well as with individuals, learning the usage of new things

and n ew knowledge has its pain as wellas its benefits. However, to wo rrywhether or not the human race will bewiped out with the powerful weaponsof today is to borrow trouble from thefuture, and may be only wasted effort.

It is not the intention of these remarks to state that man should be unconcerned about himself and his future.The intelligence that has helped man’sadaptation to the point of his presentachievement in the world has also indicated the necessity of considering eachnew factor in relation to the future ofm an ’s existence. The energ y expended in anticipation of disaster might better be put to the means of controllingthat which is feared as the possiblecause of the disaster. W orry is usuallycaused by the anticipation of a disagreeable situation in the future. If eachone of us knew that the future wouldbe free from pain and trouble, therewould be no worry . However, we cannot know what the future will be except in terms of the present and past.Therefore, the best way to assure our

selves against worry is to so live at thepresent that the future will have a minimum of trouble.

Probably we have all worried andhave anticipated enjoyment in the future. We plan toward somethingwhich we can enjoy. It may be a longawaited vacation, a trip, a special activity for our pleasure, or even retirementin old age. How often have we allfound that the realization of somethinganticipated with much yearning andhope was of even more imp ortance thanthe attainment itself. No doubt we

have all had the experience of feelinga let down in the accomplishment ofthat which we had looked forward towith much joy and anticipation. If themore enjoyable things of life are exaggerated in anticipation, then even moreexaggerated is fear which we develop inexpectation of future trouble, since ourinclination is to dwell on fear morethan on that which promises happiness.

There is a close relationship betweenthe emotions and the mind and body.

Emotional disturbances affect the functioning of the physical body and theclar ity of the mind. Fea r is one of thestrongest of emotions and has its usefulpurpose in that if man had no sense offear he would be unable to protect him

self in case of attack or surprise. Pr imitive man, particularly, depended uponfear in order to leam caution. Although fear may have a natural place,yet when it is exaggerated into an emotional disturbance and our lives revolve about this emotional state in anxiety of what m ay happ en tomorrow, weare expending useless energy, we areaffecting our physical and mental wellbeing, and above all, we are not in anyway detracting or trying to hinder theactual occurrence of the thing that webelieve may bring us trouble or discomfort.

It is easy to say that man shouldrisk serenity, face the future— tha t comegood or evil he will face it calmly anddo the best at the time to adjust himself to the needs of the occasion. It ismuch easier to make resolutions thanto pu t them into practice. There arem any ideals that are easier to putinto words than into action, and theknowing of the ideals, even though wecannot every m inute of the da y live upto them, is at least a steadying force

that will lessen the hold that fear mayhave upon us.

The trouble that we anticipated todaywas the cause of yesterday’s fear, butwhat was today is gone and with it,whether handled to our satisfaction ornot, have gone the anticipated troubles.The futuz-e quickly becomes the presentand then the past, and, as a help tomake an adjustment to the present,man has been given the gift of memoryand reason. He may draw upon hisexperience of the past, as well as that of

others, and through the exercise of reason and experience develop a serenitytha t will make today a less contributingfactor toward a possible unfavorable tomorrow. W ith this attitude, when tomorrow comes, it will be built upon asti'ong foundation of the realizationthat the present is the only time inwhich we are sure we live, and that itsproblems are enough for the momentwithout anticipating the troubles of tomorrow.



The Sanctity of Work

By R a y m u n d A n d r e a , F.R.C.

Grand Master of AMORC of Great Britain

h e poet Rilke, writing ofRodin the sculptor, said:“Only his work spoke tohim. It spoke to him inthe morning when heawakened, and in theevening it sounded in hishands like an instrumentthat had been laid awav.”

Could any creative artist wish for ahigher tribute to be written of him atthe close of his life’s full day?

Rilke was a poet of considerable excellence, and when he wrote prose hewas a poet still, as those who have readhis Letters will know; for they have allthe color, music, and pathos that cometo the inward eye and ear of the sensitive soul which ponders upon life andthe meaning of life, upon nature, andthe mysteiy of human experience. Thepoet who would write truly and intimately of life, nature and human experience, must leave the surface andplunge into the depths and unfold hidden meanings of things and revealtraits of character which elude the un

questioning mind and the untrainedeye. Rilke was such a poet, and Rodinwas for many years his subject. Helived with the master as his secretary,observed his creations rise day by dayfrom the unformed stone to masterpieces of living art; and if that closeassociation afforded the poet theunique experience of seeing ideaswrought before his eyes into solid anddurable material, the master was nodoubt equally inspired by the deep insight and appreciative interpretation

which the poet brought to the work ofhis strong and skillful hands.The work of the many is found out

side themselves. Th ey take it up andlay it down as a necessary thing; andthe more they can forget it when it islaid aside, the happ ier they are. Th atis work, and it brings a necessary remuneration, but it is not the work of apoet, an artist, or a mystic. All these,in their best type, are creative workers; but they are never outside theirwork, nor can they ever forget it.They find no real happiness awayfrom it. Work is not an adjunct oftheir life. It is not mere ly an occupation. In these creative workers work isthe expression of the essential life ofthe soul, a perfecting in and throughthe personality of the fine art of creative living.

It was this marked characteristic inRodin which so forcibly impressedRilke; and living so long with andthoughtfully observing him, the idea ofthe dignity and sanctity of work thoroughly gripped the poet and inspired

him to write his essay on the sculptor.The essay has much of the classic formof Rodin’s own masterpieces. Indeed,in exalting Rodin in language at oncesculptural in form and mystical inquality, Rilke is an instance of a poetwho, through superior insight and interpretative power, almost forgets hisown art in his adoration of the mindand art of another and his desire to reveal the inmost workings of these to thereader. This will be realized by thefew quotations I shall give from him.

(S )lytru-LTj



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The quotation at th e beginning of thisarticle is a significant and beautifulone. It is a poetical concept of thecontinuous activity of the mind in creative work. Th e man y do their work:to a chosen few it speaks, as an in

spired word; and when a man awakenswith the voice of it sounding in his souland at evening must perforce rest fromit, yet carries the vibration of the increasing glory and achievement of it inhis hands in repose, how like that experience is to the creative activity ofthe Master Artist of the universe whoseone aim through all the days is the unresting unfo ldment of the purpose of evolution. This is supreme concentration,untiring, unrelenting, absorbing all thethought an d energy of the man. “Rodinonce said that he would have to speakfor one year in order to recreate one ofhis w-orks in words.” T hat is the criterion of great work which Rodin madepecu liarly his own: th at of profoundthinking, a thinking as strong and vitalas his own life blood, which penetratedthe inert material under his hand andwroug ht from it masterpieces of immo rtal thought.

“But this young man,” writes Rilke,*“who worked in the factory at Sevreswas a dreamer whose dream rose in his

hands and he began immediately itsrealization. li e sensed where he hadto begin. A quietude which was inhim showed him the wise road. Herealready Rodin’s deep harmony withNatu re revealed itself; tha t harm onywhich the poet Georges Rodenbadhcalls an elemental power. And , indeed, it is an underlying patience inRodin which renders him so great, asilent, superior forbearance resemblingthe wonderful patience and kindness ofNature that begins creation with a triflein order to proceed silently and steadily

toward abundant consummation. Rodindid not presume to create the tree in itsfull growth. li e began with the seedbeneath the earth, as it were. And thisseed grew downward, sunk deep itsroots and anchored them before it began to shoot upward in the form of ayoung sprout. This required time,time tha t lengthened into years. ‘Onemust not hu rry ,’ said Rodin in answerto the urgence of the few friends whogathered about him.

“At that time the war came andRodin we nt to Brussels. He modelledsome figures for private houses andseveral of the groups on the top of theBourse, and also the four large cornerfigures on the monument erected to

Loos, mayor, in the Parc d’Anvers.These were orders which he carried outconscientiously, without allowing hisgrowing person ality to speak. Ilis realdevelopment took place outside of allthis; it was compressed into the freehours of the evening and unfolded itself in the solita ry stillness of thenights; and he had to bear this divisionof his energy for years. He possessedthe quiet perseverance of men who arenecessary, the strength of those forwhom a great work is waiting.”

Speed and Superficiality

It will be understood that I havechosen this subject of Rodin as presented by Rilke in his essay because ofthe immense inspiration in it and thelessons to be drawn from it. We livein a time when speed is one of the chiefgods of men, and we suffer from thecurse which too often accompanies it,superficiality. Th e factor of speedhypnotizes men, and it infects even ourstudents on the path. The short cut tothe heights in every sphere is in vogue

today. Th is has one merit: i t sharpensthe intellect and makes the man feelthat he is taking unusual strides inachievement. Its deme rit is far greaterand more serious: it confuses andwarps the soul and gives the man afalse perspective in relation to spiritualadvancement. If the soul is timeless,above and beyond the fret and anxietyof time, it will not readily conform tothe categories of time we wilfullythrust upon it. These do but blur theprospect of reality, instead of clarifyingthe vision.

“One must not hurry,” says Rodin.Strange words these, at first sight, froma man of superb and restless spiritwhose very hands even in repose weremolding thought into articulate figuresof beauty and power and adding meaning to Nature’s own creations of menand women. But every word of a master mind is precious, a thousand timesmore precious today, when every loftysoul has its peace and integrity assailedby the voices and puiposes of mundane



expediency, and the hour of silence haslost its significance. “He began withthe seed beneath the earth, as it were.And this seed grew downward.” It isthe sin of forgetting the necessity of thesilent growth downward of the seed of

our ideal tha t so easily besets us. Wethink and strive in terms of the fugitivedays instead of cultivating an extensionof thought over the stern and cumulative experience of the testing years.Th at is why ou r time, for all its boastedachievements, gives us few men of fulland completed character whose workshines with the supernatural radianceof enlightenment w hich will uplift andbless afte r they are gone. W e look invain for them. It is as if hum ani ty hadtaken a decisive retrograde step in evo

lution and the younger generation hasfor its guides but men of worldlyprestige and upon a definitely lowerspiral. Th e creative artist, the poet ofvision, the fer-vent mystic, has no prestige, is submerged, and has scarcely aname. It is small wonde r th at we constantly look back to those who havegone and find present consolation inwhat they were and did. W e may incur the censure of living in the past ifwe do so; bu t it is far better tha t wefind our inspiration there than followthe blind guides that hold the stage to

day and who seek to regiment us, oneand all, into a soulless army of politicians and economists to build a grandnew world for their benefit. The tru thmust be said, whether we like it or not:the voice of the w orld today is blatantlycommon and unspiritual, and woe to theyoung aspirant who is seduced by it,conforms to it, and forgets those whohave spent their lives, and those whoare spending them, for the greaterthings. It is not for nothing that ourliterature points again and again to the

great philosophers and mystics who havetrodden the way before us. Those characters are a shining life line for us inthe present maelstrom of materialism;without them, the idea of evolution andany faith in it, would perish, and weshould drift without aim or purposefor anything worthy of even the sleeping Christ in man.

A Student of 3 fen

But to return to our theme, this greatand silent worker, Rodin. Th ere is so

much of inspiration for us in his attitude toward his work and in hisstrength and patience in pursuing hischosen ideal. “There was no hau ghtiness in him. He pledged himself to ahumble and difficult beauty that he

could oversee, summon, and direct. Th eother beauty, the great beauty, had tocome whe n every thing was prepared, asanimals come to a drinking place in theforest in the late night when nothingforeign is there. . . . For years Rodinwalked the roads of life searchingly andhum bly as one who felt himself a beginner. No one knew of his struggles; hehad no confidants and few friends. Behind the work that provided him withnecessities his growing work hid itselfawaiting its tune. He read a great deal.

At this time he might have been seenin the streets of Brussels always with abook in his hand, but perhaps this bookwas but a pretext for the absorption inhimself, in the gigantic task that laybefore him. As wi th all creative peoplethe feeling of having a great work before him was an incitement, somethingthat augmented and concentrated hisforces. And if doubts and uncert ainties assailed him, or he was possessedof the great impatience of those whorise, or the fear of an early death, orthe threat of daily want, all these influences found in him a quiet, erect resistance, a defiance, a strength, and confidence— all the not-yet-unfur led flagsof a great victory.

“Perhaps it was the past th at in suchmoments came to his side, speaking inthe voice of the cathedrals that he wentto he ar again and again. In books, too,he found many thoughts that gave himencouragement. He read for the firsttime Dante’s Divina Commedia. It wasa revelation . Th e suffe ring bodies ofanother generation passed before him.

He gazed into a century the garmentsof which had been tom off; he saw thegreat and never-to-be-forgotten judgment of a poet on his age. There werepictures that justified him in his ideas;when he read about the weeping feet ofNicholas the Third, he realized thatthere were such feet, that there was aweeping which w'as everywhere, overthe whole of mankind, and there weretears that came from all pores.”

I confess that when I read thissearching analysis of the mind of Rodin



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by Rilke, I feel as deep an intellectualand esthetic satisfaction in the poet’sunderstanding of it as in the unswerving vision of the master of his life purpose. How much we need this kind ofinsight into the true greatness of man

when it comes, at such far intervals oftime! ITow often in the past has thisgreatness of man dwelt silently amongus and none has acclaimed it. Tha t issufficient reason, if for no other andpersonal benefit, wh y we should if onlyfor brief but constant periods renouncethe world atmosphere in which we liveand worship in our hearts these su-

ermen of creative genius. If we do notnow how, Rilke can point the way.

We should cultivate this habit of entering, by sensitive and appreciative interpretation, into the souls of thesemen. There is nothing that I know ofwhich will pay richer inner rewards tothe aspirant in the years to come aswill this living in mind and heart withmen of genius through reverent studyof the ir lives and works. And if he ismaking the kind of progress he shouldin his studies of the path, the awakening and stimulating influence of thosestudies should lead him instinctively toa companionship in mind with greatsouls. A love for wh at I have termedthe technique of the Masters should lead

him to observe in all master minds ofcreative work the principles and rules,often peculiar to themselves and farfrom the stereotyped formulae of anyschool, the pattern, the form and method by which they rose to eminence, andso enrich his own thought and extendhis owrn experience in his par ticularsphere.

We see in Rodin this steady accumulation of material from many sources,the gathering into himself of an almostunlimited range of inspirational suggestions from the faces and forms of menand women, which he studied with inexhaustible patience. The reading ofDante, for the first time, for instance,opened up to him a vision of the shadowy forms of another generation suffering under the hand of Karma thesins of former days; and immediatelythese forms became translated into theliving men and women around him. Hesaw that the heavy hand of Karmawas upon them, too, and the stonehe wrought to give them shape became

as quivering flesh and blood in hishands expressing all the powers andpassions of the hidden soul.

Thirteen Year* of Patience

“At last, after years of solitary labour

he made the attempt at a step forwardwith one of his creations. I t was aquestion pu t before the public. Thepublic answered negatively. And Rodinretired once more for thirteen years.These were the years during which he,still unknown, matured to a master andbecame the absolute ruler of his ownmedium, ever working, ever thinking,ever experimenting, uninfluenced bythe age that did not participate in him.Perhaps the fact that his entire developmen t had taken place in this undisturbed tranq uility gave him later, whenmen disputed over the value of hiswork, that powerful certainty. A t themoment when they began to doubt him,he doubted himself no longer, all uncertain ty lay behind him. His fate depended no more upon the acclamationor the critic ism of the people; it wTasdecided at the time they thought tocrush it with mockery and hostility.During the period of his growth nostrange voice sounded, no praise bewildered, no blame disturbed him.

“As Parsifal grew so his art grew in

purity alone with itself and with a greateterna l Nature. Only his work spoke tohim. It spoke to him in the morn ingwhen he awakened, and in the eveningit sounded in his hands like an instrumen t tha t had been laid away. Hencehis work was so invincible. For it cameto the world ripe, it did not appear assomething unfinished that begged for

justification. It came as a re al ity th athad wroug ht itself into existence, areality which is, which one must acknowledge.”

Th e lesson por trayed so vividly in this

passage is that of concentration and patience. For thirteen years the masterretires into the solitude of h is ownmind, with imperturbable faith in hisideal. You may say that one cannotwai t in these days of speed and demand:the th ing m ust be done now and receiveits recognition. I t is neve r so with thethings tha t are great. Genius is great;its works are great; and it knows howto wait. Whatev er the temptation for




WHAT MEN THOUGHT

IVhat Is Love?

T h e . . . love of the min d towards God is that very love of God whereby God loves himself .—Spinoza.

L o v e is our highest word, and the

synonym for God .—Emerson.Y ou may say generally that all desire of good and happiness is only the great and subtle power of love.—Plato.

\ \7 ^ i th o u t that sacred passion we are less than beasts; but with it, earth is heaven and we are Gods.—Robert G.Ingersoll.

T o those who are good (to me), I am good; and to those who are not good (to me), I am also good, and thus (all) get to be good .—Tao Teh King.

C r e a t u r e s without feet have m y love, and likewise those that have two feet, and those that have four feet 1 love, and those, too, that have many feet .—TheCulla-Vagga.

T h e man who foolishly does me wrong, I will return to him the protection of m y most ungrudging love. . . .—The Buddha.

T h e love of the sage for others receives its name from them . . . . His love of others never has an end .—Kwang-Tze.

I t is strange that men will talk of miracles, revelations, inspiration, and the like, as things past, while love re

mains.—Thoreau.

S U M M E R S P E C I A L S

A collection of good books is made possible by wise buying just as is the case in theaccumu lation of other assets. Wise buyin g consists of buy ing wh en special offers aremade. Fo r example, th e R osicrucian Su pply .Bureau is offer ing the following three booksfor only $4.25, postage paid, as a special summer offer. (Of course, if you wish, youm ay purchase these books separately . ) Tak e advantage of this offer.

M en ta l Poi so nin g, by Dr. H. Spencer Lewis, fear lessly discloses the psychological problem w hich i ts t i t le suggests. Can evil wishes and commands, born in hate , gather

mo me ntum and descend upon the helpless? Pr ice $1.35, postpaid. A lo n g Ci vi li za tion' s Tr ai l, by Ralph M. Lewis, F .R.C. , Imperator of the Rosicrucian

Order , is an enthrall ing account of an expedition with modern mystics. A journeyinto the e ncha nting past! Th e book, beau tifully bound and i l lustra ted, is only$2.40, postpaid.

T he Word We n t For th reveals the my stery of voice a ttunem ent. Th e wise choice of

words can change yo ur feelings to pleasantness and peace. Sent postpaid for only$1.10.

Remember , you may have all three books on this limited offer for only $4.25. postagepaid. Send yo ur order and remittance to:

T H E R O S I C R U C I A N S U P P L Y B U R E A U

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

•vnruvq



Temple Echoes

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

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u m a n n a t u r e may be

studied and analyzed inmany ways. Long agostudents of mysticism observed that certain subtleinner influences playingupon personality and itsmanifestations a r e d etermined by the month,

day, and hour of an individual’s birth.In addition to recognized physicalheredity and all the powerful influencesof environment, the soul-personalityseems to have certain inner tendencies

which are determined at the moment ofbirth. These tendencies ca n be andare modified by the human will andby other overt factors; nonetheless, theyare always within the self, and do assistin shaping the general contour of life.

A numb er of years ago Dr. H. SpencerLewis, first Imperator of AMORC, inthis jurisdiction, described these subtleCosmic influences in detail in a volumeentitled Self-Mastery and Fate With the Cycles of Life. (This imp ortant work isavailable in large public libraries andmay be obtained from the Rosicrucian

Supply Bureau, San Jose, California.)The soul cycle analysis which followsrests primarily upon the book of Dr.Lewis, and readers are referred to it forcomplete information.

To understand the soul cycle we divide the year (any year) into sevenequal periods, beginning with March22. Th e influences are constant, andremain the same for any year of yourlife. Th e first period of the soul cycleis from March 22 through May 12, and

persons whose birthdays fall within this

period, with few exceptions, have thefollowing tendencies within: There isa powerful drive for self-expression, which is often a dominant note of personality. Dr. Lewis suggests tha t ma nypersons born in this first period have attained considerable recognition andachievement in past incarnations, andthe subjective memory of this accomplishment spurs the will and ambitionin this life. If thwarted in this deep-lying urge to express themselves naturally and creatively, nervous and

physical troubles often ensue. They aresometimes temperamental and unpredictable in emotional responses. Thereis much determination in their makeup, and a strong desire to create and tobe useful in this world.

Persons born in the second period ofthe soul cycle, from May 13 throughJuly 3, are often characterized by thewords fluid ity and movement. Thereare two or more distinct sides to theirpersonality—one side is presented in thebusiness world, another to friends andclose acquaintances, and still another

to the family. The variation betweenthese aspects of the self can be veryrapid, even astonishing to observers.

Natives of this second period are fondof travel and movement; if unable tosee the world or any considerable portion thereof, they carefully explore theirimmediate surroundings, and like tomove about in the course of the day’swork. Th ey are often found as successful traveling salesmen, since they havequick minds and are good talkers. In



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Consider well your own in ner nature, asit has thus far been revealed to you,and the characters of your friends andof members of your family. You willundoubtedly find man y inner characteristics corresponding to the ones sug

gested in this short analysis of the soulcycle.* * *

In August of 1946 the RosicrucianOrder was honored in adding to its executive staff Senor Jose Antonio Calcano Calcano as Director of the Latin-American Division of AMORC.

Mr . Calcano was bom in Caracas,Venezuela, on March 23, 1900. Hisfather, Emilio Calcano, has been a private teacher of English for fifty years.The elder Mr. and Mrs. Calcano recently celebrated their sixtieth weddinganniversary. His ancestry is Spanishand Italian, with the first Calcanos coming to Venezuela in the seventeenthcentury.

Young Jose Antonio received his education in Caracas, and early in lifedecided to be a physician and musician.The former ambition left him at maturity, but music has been a great influence in his life, and he has achieveda notable musical career. His degreewas obtained in the National School ofMusic of Venezuela, supplemented by

advanced studies in the conservatory ofBerne, Switzerland. There he studiedpiano, piano teaching, and orchestraconducting.

Afte r leaving school, Mr. Calcano joined th e editoria l staff of El Heraldo, a leading newspaper of Caracas. Form any y ears he was music critic and hadhea vy editorial responsibilities. In histwenty-ninth year an opportunity waspresented for diplomatic service, whichhe seized. For seventeen years Mr.Calcano served the Venezuelan Ministry of Foreign Relations, rising to the

posts of head of the international economic division and director of the Foreign Minister’s Cabinet. ITis diplomaticcareer took him to many countries ofEurope and the Americas; he was attache in Switzerland, Consul in Dublin, Counselor of the embassy in London, and Consul in St. Louis. He represented Venezuela at several international conferences, and was Chief Counselor of the Venezuelan delegation tothe United Nations Conference on In

ternational Organization at San Francisco in 1945. Mr. Calcano resignedfrom the diplomatic service of his country in 1946 to accept his present postwith AMORC.

During all these years he actively

continued his musical studies, andwrote much in the field of Latin-Am erica n music. He has composedseveral symphonies, chamber music,and other musical numbers which havereceived the discriminating approval oflarge groups of listeners. For years hewas a professor of music at the National School in Caracas, teaching piano,music appreciation , and aesthetics. Healso conducted a large choral society.

In 1930 Mr. Calcano was married toCarmen Aurrecoachea, who is also of a

very old Venezuelan family. Mrs.Calcano is musically and literally inclined, and harmonizes well with herhusband in his mystical studies.

Like so many students of mysticism,his earliest occult inclinations carryback to boyhood. While in his teens hebegan to read works in oriental mysticism and theosophy. Later, with an informal group of friends, he pursuedseveral byways of occult study; thenfollowed, in his later twenties, a periodof unbelief, of pure materialism.

Not long thereafter he began somemusical researches in ancient Indianand M ayan antiquities. The num erous mystical and occult references andsymbols awakened his earlier interest,and he plunged into higher studies withrenewed determination. He was conscious of searching for an Order, or desiring to receive authentic initiatic instruction. Tn 1937 whi le stationed inSt. Louis, Missouri, the Calcanos attended a Rosicrucian public lecture,which resulted in their becoming members of AMORC.

Frater and Soror Calcano have benefited greatly from their ten years ofRosicrucian study and practice. Therehas been a steady improvement andharmonization of their material affairs,and a deepening inner understanding.To pu t it simply, the desire for mysticalknowledge has been amply fulfilled.

Several years ago, Frate r Calcanowas appointed Inspector-General forCentral and South America, then Grand




The Vibrating Universe

By J. T. A r n e s o n , F.R.C.

v e r y molecule, every atomof this globe, animateand inanimate, is in constant vibration. E a c hmineral and each life cell—in man, animal, or insect—vibrates on its ownspecial frequency a n dwave length. Also, there

are vibrations of sound, of color, and ofsmell—of hea t and of light. In addition, the earth and all its living thingsare continuously being bombarded bystellar vibrations and cosmic rays, of a

frequency too high for us to comprehend. And, furthermore, the earth issurrounded and criss-crossed by magnetic bands and man-made radio currents, all vibratory in nature.

Because its effects are more readilyapparent, we are chiefly concerned inthis day and age with the vibrations ofsound. We get an inkling of the powerof vibrations when a sudden clap ofthunder makes the house jump on itsfoundation a nd sets the very earthun der foot to trembling. There are

octaves of sound vibration above andbelow the octaves audible to our ears.It is a well-established fact that animals and certain insects can hearsounds which, because of their higherfrequency, are entirely inaudible to us.

Vibrations of sound can cause pleasure or pain according to their effect onour emotions. A rhythm ic tune willset the foot to tapping involuntarily,while a plaintive melody will often puta lump in the throat or cause tears. Adog will cry out in pain at the blast

of a steam whistle, and will howlmournfully at the strains of a violin.

Ants, it is said, receive vibrations ofsound through thei r legs. It is believedthat other types of vibrations are received through their sensitive mandibles.

Snakes receive vibrations throughthe ir tongues. When a serpent sticksout his tongue he is said to be “listening.” Actually, he is “feeling,” sensingall manner of vibrations necessary tohim in his way of life.

Some insects are capable of amazingly powerful vibrations. A single Jerusalem cricket can keep a whole neighborhood awake with his rasping sound.

Far more subtle, but none the lesspowerful, are the soundless vibrationssent out by certain moths and butterflies. It has been demonstrated tha tthey can locate their mates (the opposite sex) when separated by a distanceof two miles. W hat a remarkable provision of natu re for preserving thisfragile creature!

There is power in the human voice—power to influence or to offend.Every army officer knows something ofthe working of this law. In givingcommands, it is a recognized fact, thatan officer can inspire his troops to instant compliance, or, conversely, incitethem to mutiny, depending 011 the toneof voice, or rather, how the voice ismodulated. Tha t peoples of ancienttimes knew of the power of the spokenWord is evidenced by the old proverb:“A soft answer turneth away wrath.”



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Bees and hummingbirds are attractedto the flowers by color and by fragrance.Bees are known to travel long distancesfrom the hive to locate a patch offlowers. It is ano ther example of Nature’s foresight tha t the flower needs the

bee as much as the bee needs the flower. The bee needs the nectar from theblossom, and the blossom needs the beeto scatter its pollen, in order that thespecies may be perpetuated.

God is said to have created this universe by a Word, that is to say, Hespoke the universe into being. He mu sthave spoken with a voice of thunder, aWord of tremendous vibrational power,to cause nebulous matter to “jell,” asit were, and set worlds to spinning.When God said, “Let there be light,”He did not speak in the ancient Hebrew,nor any other known tongue, for languages had not yet come into existence.Undoubtedly, it was rather a powerfulcosmic vibration that brought about thedesired result.

There is abundance of evidence tosupport the theory that peoples of antiquity, as, for instance, the Druids andthe ancient Egyptians, knew of the existence of this strange power of soundvibrations. Such monum ents of antiquity as Stonehenge, in England, andthe great pyramids of Egypt lead one to

conjecture that some lost knowledge, anoccult power, must have been employedin their erection, but just what was it?There seems to be no logical explanation for these great accomplishments.

There are many lesser examples ofthe power of vibrations. For instance,there is the story of how the great tenorCaruso once shattered a wineglass withhis voice. He set a thin glass on theedge of the piano, so the story goes, andbegan to sing. As the singer’s voicerose, the glass began to dance. Whenat last the voice reached its full vibra

tional peak, the glass collapsed in fragments.

But the classic example of the powerof vibration is found in the Bible story

of the Battle of Jericho. This illuminating bit of ancient history is foundin the Book of Joshua, Chapter 6. Thestory relates, in some detail, how thehordes of Israel encompassed the cityin silence, six times in six days. On

the seventh day they circled the cityseven times, and on the last time aroundthe y sent up a great shout, accompanied by a blast from seven rams-homtrump ets, and the walls of the city tumbled down flat. (Note also in thisstory the employment of the mysticalnum ber seven.) Tha t the Israelites,imder Moses and Joshua, were wellversed in the mystic arts is evidencedby th eir m any so-called miracles. Whilethe Bible account does not say so, is itnot logical to presume that the hostall shouted a single magic word, or intoned a combination of vowel sounds ofhigh vibrational potency?

Most powerful of all, yet least understood, are the cosmic vibrations.That they exercise a profound influence on our lives there can be littledoubt. I t is in this rea lm of cosmicvibration that we find all manner ofpsychic projection, fourth dimensionalmanifestation, and all occult phenomena. One phase of cosmic vibration isknown to science as the cosmic ray.Army scientists, working on this project

at White Sands, New Mexico, are attempting to trap this elusive cosmic rayin the stratosphere with the aid of thefamous V-2 rockets. But can this m atter be intelligently and safely approached from a purely materialisticviewpoint? We are about ready to admit that harnessing the atom was amistake, in a world intellectually andmorally unprepared for it. We are toldthat we must take three steps in self-betterm ent for every step gained instudying the mysteries. It would seemthat any study of cosmic vibrations

should be based upon a spiritual, ratherthan a materialistic, approach. For arewe not encroaching still deeper into theprecepts of the Divine?

L O N D O N I N V I T E S Y O URosicrucians in London, England, and vicini ty are urged to at tend the newly-

organized A.M.O.R.C. Chapter in that ci ty , known as the Francis Bacon Chapter.W rite at once for time and place of meetings. Do not miss interesting features.Ma ster: D r. W illiam Me llor. 6 Broadlands Avenue, London S. W . 16, Englan d. (Also

see Dig est Directory .)



T H E S A N C T IT Y O F W O R K

(Continued from Page 262)

achievement and notoriety, we mustlearn to stand back and nourish the fireof the soul. Rodin did this so perfec tly

that his work “sounded in his hands,”and so became invincible. If we wa ntthese prime lessons of genius focused inone masterpiece of supreme perfection,we may observe Rodin’s undraped figure of Hugo in exile. It speaks volumes.The massive and rugged body of thepoet seems to partake of the very natu reof the granite block upon which it inclines, with which it is incorporated and

art ly hidden. Th e fine head rests,eavy with thought, upon one hand, in

profound meditation, and in such an at

titude that the whole history of thetragedy of genius speaks from it. Noartist can do more than this: to penetrate into and reveal in his art the soulof man and its secret life; for therebyis taught the wa y of the immortalspirit in the flesh, its struggles in thetoils of matter, and the imposition of itswill upon the aspiring mind, that it maymirror forth at length in its work thelast word of its experience of life conflict. Moreover, this is exactly applicable to the awakened aspirant on thepath; he too must grapple with thissame problem of the high ideal of mastering the resources of mind and soul,that he may look with clear and compassionate eye into the soul of men andreveal it to itself. W e call this seership,and of the highest grade. It does notcome of crystal gazing or pranayama.Rodin attained to his seership throughthe blood of the heart; and that is theonly way for us. It is a renouncing ofthe passing and transitory for the enduring values of the informing life.

There are optimists who would haveus believe that war stiffens the sinews,enlarges the mind, brings the best outof the youth of the time and plants iton the road to high achievement. I donot agree with them. The re is abundantevidence that precisely the opposite isthe case. W ar degrades and demoralizes and brings the worst in humanityto the surface. I doubt wh ether anywar has produced such an ebullition ofsuperficiality and slackness of mentaland moral fiber, paltry ambitions ornone, and a genius for not taking pains,

as the war we have just seen. Autho rities in church and state in Britain havepublicly testified to it. The idea ofthe sanctity of work is a theme for derision. But we on the path of a higherculture think and teach otherwise. Wehold up these characters possessed withan idea and giving a life’s full devotionfor it as the only worth-while examplein a world which has lost its bearings.If such characters had not existed inabundance in the past, and many arewith us today, I should lose my faithin humanity: for the ideals of men arelow. It is for us to counter to the bestof our ability this curse which war hasopened upon us. Unless we do so thereis no peace for us; life will have lost itsbeauty, dignity and culture, and we

shall have taken that retrograde step inevolution which will brand us for anincarnation with the mark of the manywho have gone weakly down with thetide and renounced the hard won andimmortal values which every son ofgenius has striven to fix and establishas a beacon for our guidance to a higherdestiny.

The human face, in which is writtenthe story of the beauty of worship, ofloving devotion, of fierce ambition, ofthe mind in adversity, of the spirit ris

ing to supremacy! Rodin has taken allthese, and more, for his province. Everyline of this human manuscript he scanned inexorably through the years, untilhe became clairvoyant of types of allconditions and knew just wh at the ha ndof destiny had wrought in them.

The Taut Ci/cle

Rilke has developed this thought withreal artistic beauty. I quote him atlength here, because it reveals his profound comprehension of the maste r, and

we shall be the better for reading it.“But he returned to the faces of men

with an ever-growing, richer and greater knowledge. li e could not look upontheir features without thinking of thedays that had left their impress uponthem, without dwelling upon the armyof thoughts t ha t worked incessantlyupon a face, as though it could never befinished. From a silent and conscientious observation of life, the matureman, at first groping and experimenting, became more and more sure and



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audacious in his understanding and interpretation of the script with whichthe faces were covered. He did not giverein to his imagination, he did not invent, he did not neglect for a momentthe ha rd struggle with his tools. It

would have been easy to surmount, asif with wings, these difficulties. Hewalked side by side with his work overthe far and distant stretches that had tobe covered. Like the ploughman behin d his plough. While he traced hisfurrows, he med itated over his land, thedepth of it, the sky above it, the flightsof the winds and the fall of the rains;considered all that existed and passedby and returned and ceased not to be.He recognized in all this the eternal,and becoming less and less perplexed

by the many things, he perceived theone great thing for which grief wasgood, and heaviness promised maternity, and pain became beautiful.

“The interpretation of this perceptionbegan with the portraits, and from thattime penetrated ever deeper into hiswork. It is the last step, the last cyclein his development. Rodin beganslowly and with infinite precaution entered upon this new road. He advancedfrom surface to surface following Natur e’s laws. Na ture herself pointed outto him, as it were, the places in which

he saw more than was visible. Lieevolved one great simplification out ofmany confusions as Christ broughtun ity into th e confusion of a guilty people by the revelation of a sublime parable. He fulfilled an intention of nature , completed something tha t washelpless in its growth. He disclosed thecoherences as a clear, evening followinga misty day unveils the mountainswhich rise in great waves out of the fardistance.

“Full of the vital abundance of his

knowledge, he penetrated into the facesof those that lived about him, like aprophet of the future. This intuitivequality gives to his portraits the clearaccuracy and at the same time the prophetic greatness which rises to suchindescribable perfection in the figuresof Victor Hugo and Balzac. To createan image meant to Rodin to seek eternity in a countenance, that part ofeternity with which the face was alliedin the great course of things eternal.Each face that he has modelled he has

lifted out of the bondage of the presentinto the freedom of the future, as oneholds a thing up toward the light of thesky in order to understand its p urer andsimpler forms. Rodin’s conception ofar t was not to beautify o r to give a char

acteristic expression, but to separate thelasting from the transitory, to sit in

judg men t, to be just. . . .“His later sculptures of women have

a different beauty, more deeply foundedand less traditio nal. Rodin has, for themost part, executed portraits of foreignwomen, especially A merican women.There are among these busts some ofwonderful craftsmanship, marbles thatare like pure and perfect unique cameos, faces whose smiles play softly overthe features like veils that seem to riseand fall with every breath; strangelyhalf-closed lips and eyes which seem tolook drea mily into the b right effulgenceof an everlasting moonlit night. ToRodin the face of a woman seems to bea pa rt of her beautiful body. He conceives the eyes of the face to be eyesof the body, and the mouth the mouthof the body. When he creates both faceand body as a whole, the face radiatesso vital an expression of life that theseportraits of women seem prophetic.

“The portraits of men are different.The essence of a man can be more eas

ily imagined to be concentrated withinthe limits of his face; there are moments of calm and of inward exciteme nt in which all life seems to have entered into his face. Rodin chooses orrather creates these moments when hemodels a m an ’s por trait. He searchesfar back for individuality or character,does not yield to the first impression,nor to the second, nor to any of thosefollowing. He observes and makesnotes; he records almost unnoticeablemoments, turnin gs and semi-turnings

of many profiles from many perspectives. He surprises his model in relaxation and in effort, in his habitual aswell as in his impulsive expressions; hecatches expressions which are but suggested. Lie comprehends transitions inall the ir phases, knows whence thesmile comes and wh y it fades. Th e faceof man is to him like a scene in a dramain which he himself takes part. Nothing that occurs is indifferent to him orescapes him. He does not urge themodel to tell him anything, he does not



wish to know aught save that which hesees. He sees everything.”

There is a note of triumphant finalityin this last sentence of Rilke. I do notdoubt the assertion as applied to Rodinwith in the whole sphere of his art. Hischaracters in stone are as perfect as mancan hope to make them. These creations impress one with the amazingfullness of experience of the mas ter andhis manual dexterity in expressing themost elusive and the most dominatingtones of thought and emotion of hissubject. The y do no t awaken the emotion of beauty so much as the sense ofpower resulting from deep meditation

and willed effort. Th ey are creationsof inca rnate thought. And the secretof this great art was the one idea whichdominated Rodin throughout his life:the sanctity of work. His spirit neverslept.

“He was a worker whose only desirewas to penetrate with all his forces intothe humble and difficult significance ofhis tools. Therein lay a certain renunciation of Life, but in just this renunciation lay his triumph, for Life enteredinto his work.”

•RO DIN by R. M. Rilke, Grey W alls Press,London.

I S F A I T H H E A L I N G P O S S I B L E ?

(Continued from Page 246)that constitutes a posit ive knowledge. It is the result of a direct visual experience. The sheets of wate r pouringfrom the skies give rise in my mind tonothing other than the idea of rain.No subsequent reasoning on my partwill alter m y experience of the phenomenon. If, instead, when I go to thewindow, I notice that the sun is obscured, that the clouds are darkeningand moving rapidly, I believe that astorm is in the making. I have not yet

experienced the storm; that is, I havenot experienced the rain. The cloudsmight pass by and the sun may comeforth. 1 am reasoning deductive ly froma series of particulars to a probablegenerality, namely, that the rain willensue. It is m y belief, not my knowledge, that it will rain. It is not an immediate knowledge but one that mustbe arrived at by deduction. It could bealtered by the more positive experienceof subsequently seeing the sun appearand the day dear.

Faith is distinguished from belief inthat it is a reliance upon a transmitted idea. It is the acceptance of animplied reality. W hen we have faithin something, we neither experience itdirectly by, for example, personallyseeing or feeling the object, nor have wearrived at a conclusion as to its existence, the result of reasoning. A smallboy has faith in th e claims of his father.He may have no positive knowledge ofthe results of such claims—no way inwhich he may sufficiently reason aboutthem, so as to form a probable belief.

He, therefore, accepts the implied reali ty of his father’s statements.

The dangers of faith are apodictical.Enlarged experience and subsequentreasoning may often shatter faith.While it is true that immediate knowledge, ideas that arise directly out of asense experience, may be ultimatelyproved as wrong or to have been the result of illusion—and our own conclusions, as well, may be false—at leastthey are less subject to drastic change

than faith. The one who allows faithprincipally to motivate him m ust indeedlead a sheltered life and resist seriousreflection upon those experiences whichhe has had. It is perhaps for this reason that most organized religions abhorrationalization and emphasize faith.

On the positive side, faith does havecer tain physiological advantages. It isknown that there is an intimate relationship between the emotions and the organic functions affected by the activation of the autonomic nervous system(the motor nerves). There are threedivisions of this nervous system. Thecranial division, when properly stimulated, aids digestion; the heart is quieted, blood is moved to the internal organs; and, in fact, a comfortable stateof body and mind is induced. Thosethoughts which remove fear and doubtso affect the autonomic nervous systemth at one experiences peace and freedomto pursue life’s avenues. Thus we cansay that these are the physical accompaniments of faith.



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1947

Implicit faith removes aggravationand disturbing stimuli. Faith inhibitsfear and anxiety which are disturbingfactors of health . Fe ar tends to dissipate the emotions. Intense fear willdestroy the faith attitude of the mind

and, through the autonomic and sympathetic nervous system, disturb the organic functions. Faith is, to an extent,a self-administered anesthetic. Sincemost of our fears are groundless, mostcertainly, where actual knowledge aboutthe exigencies of life is not possible, itis better to substitute faith for them.Much of faith is the consequence of potent suggestions which allay fears andpermit a resurgence of nature’s healingpowers.

Diseases Classified

Faith healing has been noted to haveits greatest effect on certain diseases.Although of an almost infinite variety,diseases or conditions may be grouped,for the purpose of this topic, into fourgeneral classes: Structural abnormalities, either congenital or adventitious,such as harelip, malformed legs, feetand arms, missing limbs and twistedspines; organic diseases, which includestomach ulcer, cancer, tuberculosis, anddiabetes, and are presumed to be theresult of an infection which causes an

alteration or degeneration in the body;mental diseases, some of which, asidiocy, are inherent and others the result of excessive strain upon the emotions and nervous system; and ju nctional disturbances, about which thereis little technical knowledge as yet.Th ey are often called psychoneuroticstates. It is supposed that they are notcaused by infection, but constitute a disturbance in the func tion of the organism, and not in its structure. In otherwords, something has prevented thehuman mechanism from properly oper

ating, and this has resulted in phobias,obsessions, hysteria, and hystericalparalysis.

Hysteria pains are often confusedwith organic diseases. Physicians admit that those who have these hysteriapains—the result of the mental state—have symptoms, or say they have, whichparallel almost any kind of disease.Paralyzed arms and legs of this functional na ture are common, as is the lossof the power of speech. Actually, the

organs and their structure have notbeen inherently altered. The victimhas the obsession that th ey have and, ineffect, the results are the same.

Most types of faith healing effectcures in this latte r classification. These

functional disturbances are most commonly cured by hypnosis; that is, theimplanting of a suggestion in the sub

jective mind of the patient to opposethe obsession. M an y of the cures areeffected at religious shrines throughout the world. The faith healing removes the inhibition which is causingthe functional disturbance. The excitement of such faith healing, the incidents and traditions associated withthe place, the masses of people, thechanting and prayers provide an intense new stimulus. There is a reasso

ciation in the mind which dominatesthe obsession, causing a neural discharge of energy by which apparentlythe miraculous hea ling occurs. Thecripple may be seen to throw away hiscrutches and walk upright.

The strange phenomenon of the stigmata is the result of intense suggestion and nervous influences. It m anifests in changes of the circulation of theblood and the strange coloring and disfiguremen t of the skin. These conditions are evidence of what mind can do

to the functioning of the body. Astrong suggestion, accompanied by theemotional stimulus which circumstances at these religious shrines oftenprovide, accounts for the cures attributed to them.

Statistically the fact remains thatmost of these cases are not permanentlycured. The original nervous weakness,because of which the functional disorderoccurred, persists after the exceptionalstimulus, the excitement of faith healing, subsides.

Curative Value

Again, it is necessary to emphasizethe curative value which faith doeshave. It does remove fear. I t doesquiet the mind and thereby' permits thenatural healing forces to assert themselves. Every physician tries to inspirefaith in his partic ular method. In sodoing, he reduces the conflict betweenthe stimulus of his treatment and theemotional distractions of the patient.The patient relaxes and is men tally and



physically in a state conducive to healing.

Faith in prayer, as a healing agent,has the same sound psychological valueas related above. Aside from the pa

tient’s bringing himself into harmonywith those Divine forces in which hehas belief, he is, as well, dominatinghis emotional self by his thoughts . Thecranial stimulus is beneficial to his autonomic and sympathetic nervous system. A patient ma y have faith in aphysician, not because of his cures butbecause of his personality. This constitutes a strong suggestive influence onthe patient and he becomes more receptive to the prescribed treatment.

Although psychologically faith hasthe advantage of removing inhibitionsand stimulating the normal functions ofthe organism, its value should not gobeyond that. It must not be acceptedas a panacea for all ills. To know nature ’s laws, which can he invoked to aid

the healing of disease, is far more advisable than to rely solely upon faith.To know the cause of an infection andto remove it by natural means is moreexpedient than to have the general faiththat it shall be dissipated by someagency.

In true metaphysical healing, faith isnot, contr ary to common belief, theprincipal factor. Metaphysical healingutilizes a combination of breathing exercises and such psychological factors asthe adapting of the mind to positive suggestions and, of course, the placing ofone in harmony with the forces of nature and the conditions of his environment, making possible the rejuvenationof organic functions so that the naturalprocesses of healing can repel the disease. Most certa inly, knowledge instillsconfidence and the beneficial effectswhich it produces will have more permanency in a world where reason mustprevail.

T E M P L E E C H O E S

(Continued from Page 266)

Councilor. He assisted with numeroustranslations and served in many advisory capacities. Ea rly in 1946 he wasinstrumental in organizing an AMORCChapter in Caracas, and this new Rosicrucian group is flourishing today.

As Direc tor of AMORC’s Latin-American Division, Frater Calcano seesimmense possibilities for the future.Chapters and Lodges are in process offormation in many of the large citiesof Latin America. Mem bership is increasing with unusual rapidity, at aneven faster rate tha n the English-speaking section of the Order. A strongcycle of mystical awakening, which

Frater Calcano traces back some tenyears, in Latin America, is in fullswing now. People are hun gry for thetype of instruction and developmentthat the Order is constituted to give.

His division also serves the Spanishspeaking members of AMORC living insuch various countries as China, Portugal, parts of Africa, the United States,and Spain.

The personnel of our Spanish-American Division is steadily increasing, aswell as the membership, and under thewise, cultured leadership of Frater JoseAntonio Calcano Calcano its ve iy promising future seems assured.

A N N U A L R AL LY O F T H E N E W Y O R K C IT Y L O D GE

The New York C i ty Lodge wi l l ho ld i t s S ixth An nua l R a l ly on Sa turday and Sunday,October 11 and 12. All active memb ers of AMORC are co rdially invited to a ttend.The inspir ing Ninth Degree Init ia t ion will be conferred upon members of that degreeon Sund ay af ternoon. Convocations, and addresses by the M aster of the Lodge, PastMasters, and by other dignitar ies are scheduled. Par tic ular emph asis will be given toexperiments and demonstrations of Rosicrucian pr inciples through the means of motionpictures. Saturday n igh t a social function will be held for members, the ir familiesand fr iends, so tha t a l l m ay become bette r acquainted. Refreshments will be served.Registra tion fee for the Rally is $1.50. Th e usual init ia t ion fee for the N inth Degreeis $1.00 additional. An yon e desiring room reserv ations should writ e to Mrs. D. B.Tripp, Chairman of the Rally Committee , 2 Midland Gardens, Bronxville 8, New York,sta ting the nights for which these reservations should be made, and enclosing deposit .



]

T h e

Ros ic ru cia n

D igest

A ugust

1947

THE DISCIPLINE OF LIFE

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

take life more seriously. Often suchpersons find themselves spiritually unprepared to surmount a major crisis inlife. They collapse. They lose nerve.They atte mpt suicide. It is impossibleto flutter through life like a butterfly.W e must learn to use our brains. Lifewill not permit us to live for enjoymentalone. Life will compel us to developour minds, and our inner resources and

potentialities, to improve our characters. For some there will be no rising,if they deliberately kill the spark ofDivinity, in try ing to break through theshell of materiality.

We are not advocating the life of thestern and drab Puritan. W e do notwant joy and laughter ruled out of life.We do not consider the hermit the highest type of hum an being. We wantto see people happy, full of fun andgood humor, adjusting themselves easilyto the exigencies of life and to eachother. We wan t to see people broad

minded, tolerant, and outspoken. Atthe same time, to try to avoid the discipline of life, to try to solve the problems through escape, to take refuge indaydreams, superficial pleasures, andexcitement is disastrous.

Th ere is no such thin g as escape.Problems must be solved or we are defeated. Unsolved problems pile up tobe met again in some future incarnation, if not in this one. Life demands

h a t are the causes for thepresent disturbed Worldconditions? Have theynot their root and originin the individual, in histhinking and acting? Onevery side we see peopletrying to escape f r o mthemselves by plunging

into noise, confusion, and sordid activ

ities. Th ey become gamblers for largestakes, they bet on the horse races, theyplay bridge every afternoon, they attend motion pictures several times aweek, they drink heavily, they are always in crowds. Th ey cannot bear tobe alone. Th ey fear solitude and quiet.They cannot concentrate on a book.They find it difficult even to sit througha lecture unless it is as humorous as acomic strip. Th ey like to move incrowds, they want to keep going, theydo not wish to think, and they w ant immediate results. An ythin g like long

term planning and consideration of ultimate consequences is beyond their comprehension.

These people fill the restaurants, themotion-picture theatres, the dance halls,and the society functions. The hoursthey waste in the most trivial and aimless occupations fill the soul of a hard-pressed worker with wonder. Some daythese people will be compelled to facelife in a crisis, or a shock may soberthem. The y will change radically and



that we grow. We must grow in everyway. We must develop men tally andspiritually. W e must master the conditions on the earth plane. We m ustdevelop our potentialities. We mustbuild up a philosophy of life to pass

unscathed through temptation, trial,and difficulties—to meet losses and reverses.

Let us analyze ourselves. Are we tryingto escape from life andits responsibilities? Ifwe are, let us admitthat we are headingfor disaster. Are thereser ious problems inour lives? They mustbe faced. Have we

serious mental a n demotional s h o rtcom-ings? Let us make aneffort to o v e r comethem. We can lookupon life as a greatgame. If we study therules of the game andenter upon the contestin high spirits andgreat pleasure, like astrong man about toenter a race, we canmeet every problem

successfully. Meetinga problem does not always mean to eradicate it. It may meanadjusting ourselves toit adequately. T h ep h y s i c a l h a n d i c a pcannot be removed.The for tune sweptaway cannot be builtup for some time, ifever. The beloved person who has passed

out of our life, cannot return to us.

It frequently happens that life compels us to take a new direction. Wemust live in a new environment. Wemust get along with people of a totallydifferent type. We mus t learn to be anemployee. We must learn a new trade.We must unlearn old habits. We mustget accustomed to a new routine. Wecan balk, we can complain bitterly, wecan feel aggrieved—consider ourselvesabused, suffer from self-pity, and shed

copious tears. Tha t is the reaction ofa poor sport. On the other hand, wecan make up our minds that it’s all inthe game, that it’s all for the best, andwe can enter upon the changed circumstances with the determination to

make good.Here is where a philosophy of life

such as ours is a tremendous help. Weknow that life is aschool, and th at weare undergoing a purposeful discipline. Nochange in our lives,therefore, is insignificant. Every changeis meaningful and imp ortant. A c h a n g em e a n s that cer ta in

aspects of our personality will be broughtto the fore. In the Divine consciousness isheld the perfect archetype for each and every one of us. Weare slowly evolving inthe direction towardthis perfect archetype.Like the rose in fullbloom, each and everyp e t a l must unfold.Everyone of our faculties a n d abilitiesmust be developed. Todevelop a rich, many-sided personality thatwall function smoothly and creatively and

joyously, a many-sidedtraining is necessary.It is difficult to havean incentive for continued growth in anarrow environment,or in one position, or

among one group ofpeople. W e find novelists andpoets deliberately seekingvaried experiences so that they maywrite a broad background of knowledgeof life and people.

As Rosicrucians, therefore, we canface majo r changes not only ca lmly butzestfully. We can take a deep interestin our development. We can try to discover thepurpose of each change, andtry to make the new experience just aseffective and meaningful as possible.

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

M .A . , F .R .C .

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

• A new e lect r i c in s t rum en t ha sbeen devised during the war forthe meas uremen t o f t empera tu rechanges , an ins trument which isso extremely sens i t ive tha t i t i sable to indica te varia t ions in tempera ture as small as one ten-mill ionth of a degree within onethousandth of a second.

*T he w orld’s la rges t te lescope, the200-inch reflector located onMount Palomar in Southern Cal ifornia , is nearing complet ion andis expected to s tar t opera t ing a tthe end of th is year . I t i s es t ima ted tha t w i th th i s in s t rumen tman's vis ion wil l penetra te the

un ive rs e tw ice a s fa r a s he re tofore.• Sc ien ti s ts a t J ohns H opk ins Un i

vers i ty have discovered tha t thecompounds of certa in rare meta ls ,such as Columbium, when cooledto ex t reme ly low tempera tu re s(440 degrees below zero Fahrenhei t , approximate ly) suddenly become sens i t ive to radio vibra t ionsand may be used direc t ly as radioreceivers.

• T he ju ice p re s s ed f rom the l eavesand s tems of tomatoes is sa id toyie ld , a f ter proper chemical t rea tment and concentra t ion, a newsubs tance ca lled Tomatin . Thiss ubs tance has been found e ffec t ive in t rea tment of certa indiseases of the skin and sca lpcaused by fungi , such as a thlete’s foot.



T H E M E D I T A T I O N T R E E

The famous Catalpa Tree, in the gardens of Grey’s Inn. London. England, planted by Sir Francis Bacon. Beneathits heart-sh aped leaves, it is related, this celebrated philosopher and statesm an held ma ny conferences with ren ownedpersonages. Perhaps the great S hakespearean plays, the authorship of which many at tribute to Bacon, were wri tten in its enticing shade and beneath its once stately boughs. ( AMORC Pho to )



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“W hat Is a Mystic?”

“Catalept ic Sleep”

and 20 other in teres t ing andinstructive articles.

U n i t 8.

“Light and Sound Vibrat ions”

“Meaning of Psychic Experiences”

“Soul Perfection”

“Mystical Mountains and Caves”

and 17 other interesting andinstructive articles.

U n i t 9 .

T he R O S I C R U C I A N S U P P L Y B U R E A UR O S I C R U C I A N P A R K , S A N J O SE , C A L I FO R N I A , U . S . A .



O H I OA k r o n :Akron Chapter , Mayf lower Hotel . Clay ton Franks,Master, Tel. MI-3971; Mrs. Genevieve Hanlin,See., Tel. WA-5447 (eve nings ). Sessio ns everyother Sunday., 7:30 p.m.C i n c i n n a t i :Cincinnati Chapter, 204 Hazen Bldg., 9th andMain St. Ra lph Dunn, Master, 361 Thrall Av e.:Be rtha Hill , See. Sessions every Fr i . , 7:30 p.m.C l e v e l a n d :Clevelan d Cha pter , 2040 E. 100th St. Win. R.Morran, Master, 1281 West 104th St.: Mrs. Gertrud e A. Rivna k. Sec. Sessions every Tues.,8:15 p.m.

D a y t o n :Elbe rt Hub ba rd Cha pter, 56 E. 14th St. MissSarah B. Kelly, Master: Mrs. Katherine McPeck,Sec. Sessions every Wed., 8 p.m.

To l ed o :Michael Faraday Chapter. 1005 Brookley Blvd.Mrs. Eleanor Br inkman. Master ; Phyl l i s L . S i l -verwoo d, Sec., Rt . 5, Box 63. Sess ions everyThurs., 8:30 p.m.

OKLAHOMAO k l a h o m a C i t y :Amenhotep Chapter. Odd Fellows Hall . 5*4 S.Wa lker. R. D. Wh itake r, Master: Zura B. Spran-kle. Sec., 628 N. E. 10th St. Ses sion s eve ry Sun..7:30 p.m.

O R E G O NP o r t l a n d : •Portland Rose Lodge, Odd Fellows Hall . 635 N.Kill ings wortl i Court . Ollie F. Fuller. Master;Flo yd K. R ile y, Sec., 1711 S. W. 19th Ave. Sessions every Wed., 8 p.m.

P E N N S Y L V A N I AP h i l a d e l p h i a :*Ben jamin Fra nkl in Lodge. 219 S. Broad St.G. L. J. Ja lbe rt . M aster: Ed na M. Jalbe rt . Sec.,2108 S. Broa d St. Sess ions ever y Sun., 7:30 p.m.Temple and Library open every Tues. and Fr i . ,2 to 4 p.m.P i t t s b u r g h :•The Fi rs t Pennsy lvan ia Lodge, 615 W. DiamondSt. Joh n M. O’Guin, Ma ster; Ame lia M. Komarc,Sec. Mee tings Wed. and Sun., 8 p.m.

T E X A SF o r t W o r t h :Fo rt W orth Chap ter. 512 W. 4th St. Mrs. Ida B.Holibaugh, Master; Ruth Page. Sec., 1420 Washington St. Sessions every Fri . , 8 p.m.

H o u s t o n :Houston Chapter. Y. W. C. A. Center, 506 SanJacin to S t . Mar t in M. Burke, Master ; Mrs . Winnie H. Davis, Sec.. 819 Yorks hire St. Sessionsevery Fri . , 7:30 p.m.

U T A HS a l t L ake C i t y :Salt Lake City Chapter, I .O.O.F. Bldg., 41 PostOffice Place. Stanley F. Leon ard, Maste r; Douglas Burge ss. Sec., 866 S. 8th, W. Sessio ns everyThurs . , 8 :15 p.m. Libra ry open dai ly excep tSun., 10 a.m. to 7 p.m.

W A S H I N G T O NS ea t t l e : *Michael Maier Lodge, 1322 E. Pine St. Ma rjorieB. Um benhour , Master, Tel. PR-6943; GordonHa ckb arth , Sec. Sessions every Mon., 8 p.m.Library open Mon. through Sat., 1 to 4 p.m.

W I S C O N S I NM i l w a u k e e :Karnak Chapter, 3431 W. Lisbon Ave., Room 8.Fred C. Bond. Master: Marilyn Buben. Sec.Sessions every Mon.. 8:15 p.m.

Principal Canadian Branches and Foreign JurisdictionsThe addres s o f o th er fo reign Grand Lodges, o r the names and addresses o f thei r represen tat ives , wil l

be given upon request.

AUSTRALIASydney, N. S. W , :Sydney Chapter. I. O. O. F. Bldg.. 100 ClarenceSt., 12a Challis House . Ma rtin’s Place. AltheaGlasby, Master. Tel. FW-4584 Olive Snowden.Sec. Open Tues. to Fri . , 1 to 3 p.m.M el b ou r ne , V i c t o r i a : , .Melbourne Chapter, 25 Russell St . , Fred Whiteway, Master; Olive Orpah Cox, Sec., 179 Rath-mines Rd.. Hawthorn, EE3. Vic.. Aust.

C A N A D AM ont r ea l , P . f t.

Mount Royal Chapter, The Lodge Room. VictoriaHal l , Westm ount . Fra nk A. El l i s Master : AlfSutto n, Sec., 5408 Cla rke St. Sessio ns 1st and3rd Thurs., 8:30 p.m.T o r o n t o , O n t a r i o :Toronto Chapter, 39 Davenport Rd. Marven Bowman. Master; Jean W. Campbell . Sec.. 94 High-bou rne Rd. Sessions 1st and 3rd Th urs., 8:15p.m.V a n c o u v e r , B r i t i s h C o l u m b i a : *Vancouver Lodge, 878 Hornby St. A. MunroeMacLean . Master : Miss Margaret Chamber lain ,Sec., 817 Nelson St.. Tel. PA-9078. Sessions everyMon. through Fri . Lodge open—7:30 p.m.V i c t o r i a , B r i t i s h C o l um bi a : *Victoria Lodge. 725 Courtney St. Thom as Ful-thorp, Master: R. Gibson, Sec., 141 Montreal St.W i n d s o r , O n t a r i o :W inds or Chapter. 808 Marion Ave. N. W. White,Master; Mrs. Stella Kucy. Sec., Tel. 4-4532.Sessions every Wed., 8:15 p.m.W i n n i p e g , M a n i t o b a :Charles Dana Dean Chanter. 122a Phoenix Block.

John G. Meara. Master: Will iam M. Glanvill . Sec.,180 Arno ld Ave. Sessio ns every Wed ., 7:45 p.m.

D E N M A R K A N D N O R W A YC o p e n h a g e n :*The AMORC Grand Lodge of Denmark andNorway. Arth ur Sundst rup , Gr . Master ; Car liAndersen, S.R.C., Gr. Sec., Manogade 13, Strand.

D U T C H E A S T I N D I E SC. B. Sibenius Trip, G rand Master.

( In i t ia t ions are performed .)

E G Y P TC a i r o :Cairo In format ion Bureau de la Rose Cro ix .J. Saporta, Sec., 27 Rue Salimon Pacha.

E N G L A N DThe AMORC Grand Lodge of Great Br i ta in .Raymund Andrea. F.R.C., Gr. Master. 34 Bays-water Ave. , Westbury Park , Br is to l 6 .L o n d o n :Londo n Chapter. Rich ard J. Lake, Sec., 38Cranbrook Rise, Ilford. Essex.

F R A N C EMile. Jeanne Guesdon, Sec.. 56 Rue Gambetta,Villeneuve Saint Georges (Seine & Oise).

H O L L A N DA m s t e r d a m :De Rozekru isers Orde. Groot -Lodee der Neder-landen. J. Coops, Gr. Maste r, Hun zes traa t 141.

M E X I C OQuetzalcoatl Lodge. Calle de Colombia 24. Mexico.Rafael Alonso Esparza, Master; Gonzalo MotaGarcia, Sec., Corregidora 17—altos 13, Mexico.D . F . . Mexico.

N E W Z E A L A N DA u c k l a n d :Auckland Chapter, Victoria Arcade, Room 317.C. A. Macferson, M aste r: C. A. Troup , Sec., 31Chath am Ave., Mt. Albert . Sessions every Mon.,8:00 p.m.

P O L A N DPol ish Grand Lodge of AMORC, Warsaw, Po land .

S O U T H A M E R I C AB u e n o s A i r e s , A r g e n t i n a :Buenos Aires Chapter, Casilla Correo No. 3763.Sr. Manuel Monteagudo. Master: Sr. C. Blanche!.Sec., Calle Camaro.nes 4567. Sess ions ever y Sat.,

6 p.m. and every Wed., 9 p.m.S O U T H A F R I C AP r e t o r i a , T r a n s v a a lPre tor ia Chapter . J . C. Hun ter , Master : F . E . F .Prins, Sec., 61 Villa St. . Sunnyside, Pretoria.

S W E D E NGrand Lodge. ’’Rosenkorset.” Anton Svanlund.F-R.C., Gr. Master, Vastergatan 55. Malmo; InezAkesson, Grand Lodge Sec.

S W I T Z E R L A N DAMORC Gra nd Lodge, 21 Ave. Dapples, L ausann e: D r. Ed. B ertholet , F.R.C ., Gr. Master, 11Ave. General Guisan . Lausanne; P ier re Geni l lard ,Gr. Sec., 2 Chemin des Allinges, Lausanne.

Latin-American DivisionA r m a n d o F o n t D e L a J a r a , F . R . C . , D e p u t y G r a n d M a s t e r

Direct inqu i r ies regard ing th is d iv is ion to the Lat in -American Div is ion , Rosicrucian Park , San Jose,California, 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 children 's organization sponsored by the AMORC.For complete in format ion as to i t s a ims a nd benef i t s , address Secretary General , Jun ior Order , Rosi

crucian Park , San Jose, Cal i fo rn ia .T H E R O S I C R U C I A N P R E S S . L T D . P R I N T E D I N U . S . A .



KE LIFE7 /0 < n t6 . 'M & ile . .

L I F E A N D D E A T H a r e no t o f o u r c ho os in g. W h a t w e

d o w i t h o u r l iv e s is la r g e l y u p t o u s . H a p p i n e s s a n d a c h i e v e

m e n t p e a c e o f m i n d a r e n e v e r d r o p p e d i n to o u r l a p s f r o m th e

s ki es . T h e y m u s t b e a t t a i n e d . B u t h o w ? W h a t is t h e f o r m u l a ? W h a t

a r e t h e s t ep s t h a t m u s t b e t a k e n ? M e r e s p e c u l a t i v e p h i l o s o p h y is n o t e n o u g h .

W h a t a r e yo u d o i n g to r e m a k e y o u r l if e? L e a r n a p r a c t i c a l m e t h o d f o ra c c o m p l i s h i n g y o u r f u n d a m e n t a l d e s i r e s . . . y o u r p u r p o s e s i n l if e.

'P’tee *Di4counAeT h e m a n u s c r i p t ‘ ' T h e S e v e n .S te ps to A t t a i n m e n t ” c o n t a i n s a n a n c i e n t s e c r e t

f o r m u l a f o r m a k i n g l if e m o r e s a ti s f a c to r y . I t w i l l b e s e n t F R E E u p o n r e

c e ip t of y o u r s u b s c r i p t io n ( o r r e n e w a l ) t o t h e R o s ic r u c ia n D ig e s t for s ix

m o n t h s . J u s t s e n d y o u r n a m e a n d a d d r e s s , t o g e t h e r w i t h $1 . 50 . t h e u s u a l

r a t e , t o t h e a d d r e s s g i v e n b e l o w . B e s u r e t o a s k f o r y o u r F R E E c o p y o f

" T h e S e v e n S t ep s to A t t a i n m e n t . ”

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

ROSICRUCIAN DIGEST



GclOentules in R.ead me| H E f o l lo w i n g a r e b u t a f e w of t h e m a n y b o o k s

o f t h e R o s i c r u c i a n L i b r a r y , w h i c h a r e f a s c i

n a t i n g a n d i n s t r u c t i v e t o e v e r y r e a d e r . F o r a

c o m p l e t e l is t a n d d e s c r i p t i o n o f a l l o f t h e b o o k s ,

w r i te f or FR E E C A T A L O G . S e n d o r d e r s a n d r eu e s t to a d d r e s s b e lo w ,

ROSICRUCIAN PRINCIPLES FOR THE HOME

A N D B U S I N E S S — B y H. S p e n c e r L e w i s , P h. D.

h i s vo l um e c on t a i ns s uc h p r i nc i p l e s o f p ra c t i c a l Ros iruc i a n t e a c h i ng a s a re a pp l i c a b l e t o t he s o l u t i on ofve ryd a y p rob l e m s o f l if e i n bus i ne s s a n d i n t he af f a i r sf t he hom e . Hun dre ds ol p ra c t i c a l po i n t s P r i ce , pos ta id, $2.35.

UNTO THEE I GRAN T . . ."— By Sr i . Rama ther io

A s t r a n g e b o o k p r e p a r e d f r o m a s e c r e t m a n u s c r i p t w r i te n t w o t h o u s a n d y e a r s a g o a n d h i d d e n i n t h e m o n a s t e r yf Tibe t I t i s f i l ied wi th the most subl im e teac hin gs olnc i e n t Ma s t e r s of t he Fa r Ea s t , wh i c h we re t r a ns l a t e dy s p e c i a l p e r m i s s i o n o l t h e G r a n d L a m a a n d D i s c i p l e sf t he Sa c r e d Col l e qe i n t he Gra nd T e m pl e i n T ibe tl e -e n t h e d i t i on we l l -p r i n t e d wi t h a t t r a c t i ve , st if f c ove r ,1 .50 pe r c opy , pos t pa i d .

A T H O U S A N D Y E A R S O F Y E S T E R D A Y S

B y H . S p e n c e r L e w i s , P h . D .

A be a u t i fu l s t o ry o f r e i nc a rn a t i on a n d m ys t i c l e s s onsh i s u n u s u a l b o o k h a s b e e n t r a n s l a t e d a n d s o l d i na n y l a n g u a g e s . It i s u n i v e r s a l l y e n d o r s e d . W e ll -r i n t e d , b ou nd i n cl o t h P re pa i d , a t on l y $1 .20 pe r c opy .

M A N S I O N S O F T HE S O U L, T h e C o s m i c C o n

c e p t i o n — B y H . S p e n c e r L e w i s , P h. D.

e i n c a r n a t i o n , t h e w o r l d ' s m o s t d i s p u t e d d o c t r i n e , c o ml e t e l y a n d s ci e n ti f ic a l ly e x p l a i n e d S u b s t a n t i a t e d b yuo t a t i ons f rom e m i ne n t a u t hor i t i e s a nd f rom Bi b l i c a ln d v a r i o u s o t h e r S a c r e d w o r k s . T h is v o l u m e p l a c e sh e d o c tr i n e o f r e in c a r n a t i o n h i g h a b o v e m e r e s p e c u l aon I l lus t r a ted bo un d in c ioth. 334 pa ge s Price . $2 45,o s t a g e p r e p a i d

MY S T I C S A T PR A Y ER — B y Ma n y C i h l a r

A u s t r i a n p h i l o s o p h e r a n d m y s t i c

he f i r s t c om pl e t e c om pi l a t i on o f t he l a m ous p ra ye r s o ih e r e n o w n e d m y s ti c s a n d a d e p t s o i a l l a g e s T h is bo o k

s o e x p l a i n s i n s i m p l e l a n g u a g e t h e r e a s o n l or p r a y e r ,ow t o p ra y a nd t he Cos m i c l a ws i nvo l ve d . W e l l -ou nd i n c l o t h , p r i n t e d on a r t pa p e r i n two c o l o r s w i the c k l e d - e d a e a n d t i nt e d p a g e s . P o s t p a i d a t $ 1. 25 . p e ropy

HE SECRET DOCTRINES OF JESUS

B y H . S p e n c e r L e w i s , P h. D .

h e s e c r e t t e a c h i n g s o f t h e M a s t e r J e su s , f o r m a n y a g e si v a t e l y p r e s e r v e d i n u n k n o w n a r c h i v e s , a r e h e r e i no u g h t t o l i g ht W h a t a r e t h e s e t e a c h i n g s a n d w h y

a d m a n de l e t e d t he m i rom t he c on t e x t of t he Bi b le ?

Rosicrucian Digest, August 1947

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Transcript of Rosicrucian Digest, August 1947