DIGEST

May
1942
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[ A M O R C ]
S A N J OS E , C A L IF O R N I A , U. S. A .
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ROSICRUCIAN DIGEST
COVERS THE WO RLD
THE OFFI CI AL I NTERNATI ONAL ROSI CRUCI AN
ZI NE OF THE WORLD- WI DE R O S I C R U C I A N
Fate of a Conqueror (Frontispiece)
Thought of the Month: The Art of Mental Creating
Fragments of Meditation
The Subjectivity of Music
Sacred Cities of the Andes: City of the Gods
Adaptation Its Necessity and Value
This Is OUR World
Polarity and Its Field of Force
Cathedral Contacts: Peace
Posteritys Heritage
The Usefulness of Beauty
Sanctum Musings: The Character
"The Way" of Life
Royal Baths (Illustration)
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THE RO SIC RUC IA N ORDER A M O RC
ROSICRUCIAN PARK SAN JOSE, CALIFORNIA
THE
THOUGHT OF THE MONTH
THE ART OF MENTAL CREATING
By THE IMPERAT OR
E RHA P S it is best
to be g in by say
ing that the art of
mental creating is
not one t ha t be
gan by having its
pr oces s inscribed
upo n a n c i e n t
T emple w a l l s . It
is not s ome t hi ng
which only chos
en high i ni t i a t e s
are given the priv
ilege of receiving
after severe test and trial. It is best also
to make plain that it is not a lost art
which has been rediscovered. It is not
something which was once common to
a great civilization and was destroyed
by the ravages of time. Further, it was
not later f ound among the artif acts of
an ancient peoples, to be held out today
to certain individuals and groups. In
fact, there is nothing mysterious about
mental creating, except as people may
wish to make it so. T he term art in this
sense means that it is a technique or
method which practice has developed to
make accomplishment more efficient.
T he art of mental creating employs
those powers of mind and attributes
which are inherent in every human be
ing. It is a method of making the best
of certain natural abilities. T hat some
individuals have become masters of
mental creating does not altogether sig
nif y that they have been imbued with
77, e greater powers than others. It usually
o r - means that they have been more per-
. L severing. Possibly they f ully realized
Uigest their potentialities and c onc e nt r a t e d
Ma y upon them with a view to mastering
1942 them.
Let us first look at the advantages.
An advantage, we will agree, is some
thing which furthers our personal ends.
These advantages may consist of ob
jects. such as a home, a car. and money
in the bank. T hey also may be circum
stances such as promotion in business,
association with influential friends, the
solution of a problem, or an important
favorable decision. Advantages may be
adventitious, such as being brought to
our attention by means over which we
exercise no control or exert no influence.
T hus, for ex ample, one may offer to buy
a piece of your property, which you
long since have thought worthless, and
have not even tried to sell recently.
Now, it is common experience that
these accidental advantages are all
too infrequent to be relied upon. Since
we insist upon advantages, or consider
certain things or conditions necessary
to our welfare, it is apparent that to
have them, we must bring them about.
When you set out to do something, you
are the moving factor. T he result, if
there is to be any. begins with you. If
you are actually going to participate in
the method or procedure of making
whatever you wish done, become a real
ity, you are then its creator.
It is obvious, is it not, that there
exists a very definite distinction between
creating and a sheer wish. T his diff er
ence lies in the power of action which
the individual exerts. T hose who mere
ly wish are shrouding mental creating
in fancy. A wish in itself, they believe,
has some kind of mysterious potency.
T hey think that by some strange meta
morphosis the reality will come out of
the wish. A wish, after all. is a desire.
It may be an objective, a goal, or an
end that is sought. If one, however, ad
vances no f urther than the wish, no
matter how sincere it may be, he will
never experience a realization of it. T o
use a homely analogy, if you are at the
bottom of a steep hill and y ou believe
it to your advantage to attain the br ow
of that hill, no wish, no matter how in
tense in and by itself, is going to ac
complish this. Something must f ollow
from the desire. A way or method of
ascending the hill must be created.
Consequently , then, all advantages
which are not accidental must be cre
ated. T o create them, we must act. Is
mental creating any different than the
kind of creating or producing of an
a c c ompl i s hme nt which comes about
through physical activity? T here is no
final difference. Every conscious human
enterprise, that is, one where man vol
untar ily participates, has its beginning
in thought. It is, therefore, quite patent
that if something which y ou did not
anticipate, and which y ou did not con
ceive, materializes in your daliy affairs,
you are not directly its creator.
T here are many things of which we
are the unconscious cause. W e actually
bring them into existence. On the other
hand, y ou most certainly would not call
a man a creator who suddenly realizes
a result, but who had no part in direct
ing its development. T he most we could
say of such a person is that he discov
ered the result. Discoveries are some
thing we should not depend upon. T hat
is, we should not wait for discoveries to
develop. Sometimes when we come
suddenly upon a result that we think
advantageous, we are able by deductive
reasoning to trace backwar d from the
general to the series of particulars or
causes from which it came about. T hen
we can control them, and cause the ef
fect to recur as of ten as we wish. How
ever, most often, we have no knowledge
of how our discoveries come about.
Therefore, when you are the conscious
cause, which is preferable, you plan,
you think out the method, by which an
effect is to be accomplished. Y ou are
then its true creator.
When, by this reasoning, for ex am
ple, y ou set out to build a garage for
your car, y ou are mentally creating,
even though at the same time you may
be vigorously swinging a hammer and
driving nails. No matter how much
physical energy or force y ou exert, or
how many material things you work
with, so long as everything being done
or assembled is according to y our con
ception, you are me nt a l l y creating.
A f ter all, in each enterprise, when we
consciously and voluntar ily take part,
there is always before us the ideal, the
thought which first motivated us to ac
tion. J ust as the thought alone cannot
create, neither can bodily action truly
create, unless it is related to the mental
action which preceded it.
W e should begin to realize at this
point why so many persons fail of ac
complishment in life. It is because most
of their bodily actions are not coor
dinated with their thinking, or else they
merely dream and never convert their
mental images into action, into material
and physical activity.
Since creating begins with thought,
we must turn to the mind f or further
analysis. W e do many things habitual
ly. W e know almost all of our habits.
If we do not eliminate them, it infers
either that we consider them beneficial,
or we have not or cannot exert enough
will power to alter them. Ex cluding
habits then, all our other actions should
be premeditated. W e should want to
do them. Further, they should be with
a definite end in view. In y our mind
then, f or mental creating, it is first nec
essary to assemble the mental picture of
your desire, the end sought. Y ou build
this in y our consciousness, just as you
would a box with y our hands, for
example.
A t this point, y ou dont think of
ways or means, y ou just endeavor to
perceive the object or condition in its
entirety. W ha t is it y ou want? Can
y ou visualize it clearly in your minds
eye? A s you see it mentally, is it as you
would want it to materialize, to come
about? Do you say to yourself, it is
lacking something, I dont know what.
If such a condition exists in y our men
tal picture, it is at f ault. If you were to
build a box materially, and one side of
it was missing, you would not be con
tent. Consequently , until you are quite
satisfied with y our mental creation, un
til the minds picture seems complete,
you are not ready to proceed. Whe n
y our visualization is compl et e , look
critically upon y our handiwork. T he
nex t step is to estimate its value to you.
The
Rosicrucian
Digest
May
1942
Do not only take it into consideration
as an asset, namely, the benefits you
may derive from it, but also the liabili
ties which it may incur. Ever y thing
which we seek to purchase or acquire
has its price. T his price is to be paid in
money or its equivalent, or in conse
quences. Dont mo me nt a r i l y deceive
yourself by giving way to y our emo
tions and to y our appetites. A pply the
yardstick of reason to y our mental pic
ture. In visualizing it, ask yourself if
y ou are going to incur the animosity or
disrespect of many intelligent or fair-
minded people, if you bring this thing
about. W i l l y ou, for a personal satis
f action which you may derive from it,
have to endure the disesteem of neigh
bors and personal friends?
Now, of course, many great inven
tors had to experience great disdain to
ward their work, and suffer humiliation
to realize an ideal which they had. But
on the other hand that which they men
tally created and later br ought into ma
terial existence, they knew would in
time to come benefit a far greater num
ber of persons than themselves, and
their immediate f amily or friends. A nd
it was wor th the sacrifices. Is your
mental picture one that is apt to incur
all of this disf avor on the one hand,
and serve no one but yourself, on the
other? If it is, proceed no further to
war d materializing it, because eventu
ally you will be apt to hate the thing
y ou will have created. It is, under such
circumstances, more of a liability than
an asset.
If you are creating something, which,
as you look upon it on the screen of
your consciousness defies the morals,
conventions, and the laws of man at the
present time, unless you can also visual
ize equally as clearly how it will later
become an accepted part of society,
dont proceed. Furthermore, if you
must combat your own conscience to
hold the mental picture in mind, it
means that immanently y ou realize that
the ideal does not directly represent the
whole of you. It is not representing
the moral as well as the mental self.
Dont create something half heartedly.
If it does not appeal to your entire na
ture, it is not truly of you. Proceed no
further.
Let us presume that you f ind your
mental picture complete and quite ac
ceptable to you, one that, insof ar as the
careful thought which y ou have given
it is concerned, will not become a lia
bility to you. Y our nex t problem then
is to materialize this picture. T here is
no kind of mental alchemy whereby,
through the means of a wor d or a se
cret f ormula y ou can at once transmute
a mental picture in its entirety into a
physical actuality. It is necessary to
analyze the mental picture, to ascertain
what elements or parts of it already
exist as a reality, and of which you
have knowledge, and how they may be
obtained. T o put it simply, if your men
tal picture, the objective you have in
mind, is composed entirely of elements
the true existence of which you are not
quite certain, and y ou do not know
where you could locate or bring them
about, all then that you have in mind
is an image of f ancy. T here exists no
relation between your mental world and
the physical one. For analogy , suppose
y ou hold in mind the picture of a chest,
a large cabinet which you would like to
bring into material existence. If , how
ever, in the mental picture, it is com
posed of a substance of which you have
no knowledge as to its source or the
possibility of producing it, it stands to
reason you will be thwarted in bringing
it about by the very inadequacy of your
own thought. Y our mental image, there
fore, in part at least, must have a ma
terial archetype.
Let us now suppose that you hold the
mental picture of a home of your own,
and you want to transmute this mental
picture into a realized fact. Y ou look
upon the picture. Y ou discover that
your home is quite diff erent in design
and in its accommodations from any
other you have seen. However, you
also observe that it is constructed of
materials which have existence. Y ou
recognize the brick, lumber, mortar,
plumbing, and electrical fixtures. Fur
ther, you know where they can be ob
tained. W ha t stands between you and
bringing that picture into actual exist
ence? It is the need of a certain action
on your part to create it physically.
Since you cannot do all of the labor
yourself, and since you havent the ma
terials, the only action you can exert is
the power of money to purchase the
materials and services. Y our first link
with the present, with the material
world in this ex ample is the acquir ing
of the money. Nex t, ask yourself how
you obtain your monetary income. Is
that source sufficient f or you immedi
ately, or eventually, to acquire the
needed sum? If too much time will
need to elapse before you can secure
the money through your usual channels,
y our course of action then lies in one
of two directions. T he first, you must
simplif y your mental picture for the
present, make it one that can be cre
ated into a material reality more easily,
and then later establish another and
more advanced picture. T he second, or
alternative, is to establish in mind, for
the interim, a substitute mental picture
of an advancement in your position or
prof ession, which may provide greater
income. T o do this, you repeat the pro
cess, you f ind out what is needed as the
first element to make such a picture be
come a fact. If it means putting in more
time in your work, then start to create,
apply action, put in more time. If it
means you must develop some new way
of ex panding your business or reducing
costs then act, start to create in that
direction. It is obvious that if y ou
realize successfully the mental picture
of increased income, by action, by do
ing the necessary things in your busi
ness aff airs, you bring into existence
the first element of the greater mental
picturethe home you want.
Learn, then, that no mental creating
is possible if the mental picture does not
contain some link with the present.
There must be something about it which
you are able to start on now. Mental
creation includes imagination. Imag ina
tion is most valuable when it includes
an actual element, some thing that now
exists or is quite possible, regardless of
how small a part of the whole picture it
is, and projects it into the future, en
larges it in other words. A man can
imagine moving a mountain. He can
mentally create that event if he has
knowledge of the actual factor which
he must begin with, and by action can
develop it progressively into the power
that will move the mountain. T houghts
which we may have and which are in
no way contiguous to our present world
or circumstances, are just fancy and not
true imagination. Y ou must ex tend your
thought from something which is into
what you want to come about.
For further a na l og y , no separate
rung of a ladder ever raised a man to
any great height. It requires a number
of rungs united to serve a common end,
that of lif ting man upward. Therefore,
make your mental picture, in the pro
cess of mentally creating, as elaborate
as you wish, but dont leave out the
first rung, the connecting link with your
present c a pa bi l i t i e s and powers and
with f actual things.
Can we not receive inspiration and
aid f rom within, in mentally creating?
Yes, we can. However, we must not
believe that the mere holding of a men
tal picture in mind, perfect in detail, is
all that is necessary to transform it into
an actuality. T here is no strange power
that is going to seize upon the picture
and transmute it f or us. T he Cosmic
forces are not genii. Whe n we hold the
picture clearly in mind, we should, as
first ex plained, try to discover in it that
f actual element which constitutes a be
ginning for our course of action. T hen
mentally we should ask f or Cosmic in
spiration, for guidance, for that intuitive
knowledge as to how best to start that
necessary action. W e should ask for
the essential mental and physical pow
er which we will need to launch our
campaign.
W e must not think that some Inf inite
Power, like the waving of a magicians
wand, is going to materialize the entire
conception into a material reality, with
out any more effort on our part than the
mere holding of the picture in mind. If ,
when your mental picture is complete,
you cannot objectively and immediately
discern within it the primary factor that
constitutes the point of beginning, the
first thing you need to do to bring it
about, then release the picture into the
subjective mind. T his is done by dis
missing it from your thought, with the
hope or wish that you will receive the
necessary inspiration as to how to be
gin. Such inspir ation may come to you
the nex t day , or the nex t week. It may
come in what is or dinar ily called a
hunch, or as an intuitive flash.
T he mystical aspect of mental cre
ating comes in gaining the added ad
vantage of a suggestion from the self
within, from the Inf inite Intelligence of
your being, by releasing the stimulating
mental pi c t ur e into your subjective
mind. However, mental creating, con
trary to the belief of many persons, in
cludes no mystical process whereby, we
repeat, the complete mental picture will
be materialized without any physical
effort on our part. It is of ten stated that
mental creating includes the dr awing to
one of a higher power that accomplish
es the desired result. A nd this is true,
but the power takes the form of a re
vealed idea, of inspired useful knowl
edge, of intuitively suggested helps.
T he individual learns f rom within how
he may create in the material world
that which he has in mind. T he in
dividual is still required to do the
creatingto exert the action.
It must be apparent to many , I am
certain, that numerous persons have
used this ar t of mental creating which
I have s k e t che d here, without any
knowledge of mysticism, or even the
principles of psychology. T hey have
developed the art by caref ul reasoning,
and by responsiveness to their own in
tuitive impulses. It may have taken
them most of their lives to develop it.
Y ou, therefore, who have the oppor
tunity of acquir ing the knowledge of
the method have a distinct advantage
in the saving of valuable time. How
ever, the art of me nt a l l y creating,
whether discovered by an individual in
the course of careful thinking and a-
nalysis of his acts, or whether learned
by him as in the reading of such articles
as his, wor ks f or both alike. T here is
no secret about it.
V V V
Fragments For Meditation
By L e s t e r K n o r r , F. R . C.
1. A l l roads lead to the top of the mountain inherently we are destined to
one, and can never hope to reach the summit if we attempt to take them all.
2. T he lof ty and perfect sweep across all earth knowing no boundar y , encom
passing all, even my heart, even my consciousness. T his greater than the moun
tains ex pressing its form, the sea its motionwill always remain, like a perfect
silence after the last notes of impassioned music fade; it does not need a time, a
place, a mantle. Heaven was always close, and everything breathes its peace.
3. Wit hout the passive there could be no active: without the active there could
only be the potential. God is. Therefore he cannot be potential.
4. T he spiral leads through all experience; then how can we judg e another?
5. A l l beliefs are but a degree of attainment.
6. I am the shekinah in my sanctum.
7. T he souls highest impulses create its objective realities.
The
Rosicrucian
Digest
May
1942
O F F IC E H O U R S A T R O S I C R U C I A N P A R K
A l l members w ho anticipate v isiting Rosicr ucian Par k s hould make a notation r egarding
the hour s which the v ar ious off ices are open in order not to be dis appointed upon ar r iv al.
A ppointments w ith Supr eme and Gr and Lodg e officers should pr ef er ably be made in
adv ance, regardless of the time y ou are coming , in order to be certain they w ill be av ail
able at the time y ou will arriv e.
T he Rosicr ucian Museum is open to members and the general public ev er y day in the
week. T he hour s are 9: 00 a . m. to 5: 00 p. m. Monday thr oug h Fr iday , 9: 00 a. m. to 1:00
p. m. Satur day s , noon to 6: 00 p. m. and 7: 30 to 9:00 p. m. on Sunday s . T he Rosicrucian
Research L ibr ar y is open to members ever y af ter noon Monda y thr oug h Fr iday , as well
as 10:00 a. m. to 1:00 p. m. on Satur day s and 7:00 to 9: 30 p. m. on Wednes day and Fr i
day evenings. T he Planetar ium is open to members and their friends on S unday f r om
2:00 to 5: 00 p. m. and f r om 7:30 to 9: 00 p. m. T he administr ativ e offices of the or g aniza
tion are now open five day s a week, Monday thr oug h Fr iday f r om 8:00 a. m. to 5:00 p. m.
A ppointments with of ficers or consultations with any of the departments of the or g aniza
tion should be made dur ing these day s and hours.
ik-::
The Subjectivity of Music
By F r a t r e s R o n a l d B r i d g e t t a nd C e c i l A. P o o l e
T HA S been said
that mus ic ha t h
charms to s oot h
the savage beast.
T h e s a y i n g is
based upon fact,
because mus i c in
one f or m or an
o t he r seems to
hav e an e f f e c t
upon a l l l i v i n g
t hi ng s . In f a c t ,
mus ic is one of
t he f ew a r t s in
which appreciation is f ound expressed
in any lower form of life than man.
Man has the monopoly on most of the
accomplishments of arts and sciences.
Particular ly in the fields of science does
man alone hold dominance, because it
is his gif t of abstract reasoning and cre
ative thinking that makes it possible for
him to gain an understanding of the na
ture of things in the world of which he
is a part.
It is not necessary that all the ab
stract thinking and reasoning of man be
br ought into play to appreciate the arts.
Nevertheless, man has used his compre
hension to create in these fields, but
man alone has, in turn, been able to ap
preciate these creative accomplishments
in the field of arts, while music in its
purest and simplest form does not need
objective analy zation to cause it to have
any effect upon the hearer, even if the
hearer is lower in development than
man. Primitive peoples have used music
in one form or another. T hey have used
it because they recognized it as a direct
appeal to the emotions, as a direct chan
nel to their subjective states. Possibly
the effect of music upon animals has
been e x ag g e r a t e d, but many animal
trainers successfully employ music to
better control the animals behavior.
Onl y recently there have appeared in
newspapers and magazines stories to
the effect that music is being employed
by farmers to keep the domestic animals
which serve them more contented, and
in turn, more useful.
Of all the fine arts by which man
seeks to portray ul t i ma t e truth and
beauty, music is the most abstract and
subjective. Literature and the graphic
arts, by describing and imitating the
beauty of symmetrical things, strive to
reveal the ideal beauty of the universal
soul. Music, however, is in a class by
itself, as its effect reaches into the depth
of cosmic consciousness without having
to use objective illustrations or media.
Absolute music can indeed do very little
in the way of describing natural objects.
It is true that songs are descriptive, but
song is a dual art the marriage of
words and musicand as such the song
cannot be classed as pure music. Pro
gram music tries to describe things, but
its meaning is generally ambiguous un
less accompanied by extensive program
notes and ex planations. It is within the
experience of most listeners that the
more a composer attempts to describe
ex ternal things, the less success does he
have in reaching the subjective con
sciousness of his audience. In Hay dens
The
Rosicrucian
Digest
May
1942
oratorio, "T he Cr eation, we f ind a
good illustration of this truth. T he work
is acknowledged to be a great religious
masterpiece. It has aroused universal
admiration in countless audiences, but
it scarcely stirs the soul to spir itual fer
vor. It is too descriptive of the material
objects of Gods creation, and instead
of lif ting the listener f rom the earth to
heaven, it too of ten leaves him on the
earthly plane, which it actually seeks to
describe. By comparison the music of
those great mystical composers, Bach,
Elg ar and others falls into a different
category. T he creations of Elg ar and
Bach are introspective and mystical,
and as such t he y t ouch r e s pons i v e
chords deep down in the human soul.
T his music meets s uch a r e s pons iv e
chord within the being of the listener.
It is no mere coincidence that in Eng
land and Canada dur ing the early years
of the war, and now in this country, use
has been made of the music of Elg ar as
an atmospheric background f or br oad
casts of a national patriotic character.
Something inherent in these harmonies
touches and stirs the subjective con
sciousness to deep emotion. It is through
such emotional contacts that man is
made to realize true value and to gain
a perspective which will help him better
to meet the problems of today and to
prepare for a better future. T he ex
pression of the composer in music is our
appreciation of the harmony of the laws
of the universe. Music that is tr uly in
spired is one way in which we objective
ly perceive the manif estation of cosmic
law. T he purpose of the universe, and
of God in His universe, is reflected in
the harmonious laws which cause it to
be. Whe n man is in attunement with
these higher forces, he is tr uly ap
proaching a state of ecstasy, because
the ultimate for man is the complete co
ordination of his efforts and actions in
accord with cosmic law.
T he music of the spheres is a song of
the har mony of creation, whose com
poser is the Creator and whose melody
and rhy thm echo throughout the uni
verse. Great mystics have claimed to
have been able to hear this music, but
most of us only hear its echo when we,
in turn, objectively perceive that music
which limits itself to reproduction with
in the limitations of a physical instru
ment. No objective analy sis is needed
to comprehend the manif estation of the
infinite. Certain laws of the universe
are appar ently comprehended by the
child, by the animal, as well as by the
adult human being, although only the
latter can reason and objectively be
aware of that comprehension. T he ob
jective abilities of man are closely re
lated to the physical and objective wor ld
of which he is a part. T he subjective
man becomes aware of the conscious
ness of his soul. It is the point of con
tact with what he always was and what
he ever will be. T here are f ew things
which can be contacted in the objective
world, other than music, to which this
analogy can also be applied. Little or
no objective analysis is necessary to
comprehend and to understand at least
in part the me a ni ng of a mus i ca l
composition.
T he emotional response that comes
from music is an unrationalized re
sponse, because the music that is stimu
lating is a reproduction on a lower scale
of those cosmic forces which produce
vitality and stimulation, just as music
which is soothing and conducive to rest
is also a physical manif estation in a
comprehensible form of those construc
tive forces of the Cosmic that guide and
direct us toward happiness and content
ment. Music has been tr uly called the
universal language, because regardless
of the language which you speak, music
is still understood, provided our phy si
cal senses are able to perceive it.
T he greatest composers, as already
mentioned, are those who have been
able to reproduce in a physical form an
ideal which ex tends beyond the physi
cal. A composition is an imperfect re
production of the concepts of the com
poser. If it were possible for man to
hear the music that the deaf Beethoven
heard but was only able to reproduce in
what he believed to be the imperfect
forms of his masterpieces, man would
easily comprehend the limitations of our
objective perceptions and understand
ing. T he same principles which govern
the effect of subjectivity upon the work
of the composer also affect the art of
the perf ormer, whether the perf ormer
be vocalist, instrumentalist or conductor.
A l l true artists in their early days of
training feel the urge to express their
inner emotions and wonder why they
f ind it so difficult. A part of this diffi
culty is due to their inability to express
their creative impulses in terms of a
physical objective medium. T hey are
groping for a means of expression, and
they must recognize that they are phys
ical, in a physical world, and must gain
physical techniques as a medium of ex
pression. A ll great art requires the mas
tery of an intricate technique before the
artist can use it to express his inner self.
T his technique, as already mentioned,
is largely objective and requires many
years of regular and diligent practice
until it becomes absorbed into the sub
jective consciousness where it is the
servant of the perf ormer and operates
almost involuntarily. Orchestral con
ductors of great genius control their
players f ar more by their personality
than by a special individual technique
in the use of the baton. Instrumental
ists who have had the privilege of play
ing under these great conductors de
clare they become absorbed in the music
and the personality of the leader. It is
only the real artist who has sufficient
perseverance to reach a degree of tech
nical mastery that allows a subjective
consciousness to f ully express itself, and
how true this is not only in the field of
music, but in the field of mastering any
ability we may seek in life.
T he composer and the perf ormer con
stitute two of the elements necessary
for the manif estation of music. For a
perfect manif estation a third element is
necessaryan audience. How f ew peo
ple today really listen to music subjec
tively. Mos t hear it with the outward
ear only. Comparatively few absorb it
into the inner consciousness. T he ex
perienced concert artist will agree that
perfect attunement with the inner con
sciousness of an audience is necessary
if the perf ormance is to be a real emo
tional experience. Whe n an audience
forgets to watch the finger technique of
the pianist or the histrionics of the con
ductor and begins really to contemplate
the music, it is certain that that phase
of the divine ideal realized in the mind
of the composer will be transferred,
realized and experienced both by the
perf ormer and the audience. T hen the
manif estation is perf ect complete.
Rhy thm plays a very impor tant part in
the attunement that should exist be
tween perf ormer and audience. T ime
and note values are merely objective;
they are the arithmetic of music, but
rhythm is subjective. It is the pulse of
life, the vibrations of the universe. A n
audience must feel it subjectively. If it
is absent the perf ormance lacks life.
One need not be a musician to compre
hend these principles. One needs only
to have a sincere desire to attune his
being with those things which will con
tribute to his betterment. A true con
templation of music can help man, if
as in many other things in lif eman
permits the help to come.
I N I T I A T I O N S S C H E DU L E D I N C H I C A G O
Member s w ho wis h t o av ail themselves of the oppor tunity to par ticipate in the Four th,
Six th and Eig hth Deg r ee Initiations may hav e this oppor tunity by contacting the Nefer-
titi Minor Lodg e of A M O R C , L akev iew Building , 116 South Michig an A v enue, Rooms
408- 9- 10, Chicag o. T he Initiations will be held in the f ollowing order : Six th Degree,
Ma y 11; Eig hth Degr ee, Ma y 17; Four th Degr ee, Ma y 24.
Each will be held at 5: 00 P. M. on the date giv en. A fee of one dollar is contributed
to the Lodg e in Chicag o by each member par ticipating in the Initiation. A v a i l y our self
of the oppor tunity to take these T emple Initiations . A ny activ e member w ho is elig ible
f or the Degr ee Initiation to be presented may par ticipate.
S E L E C T ING T H E P R O P E R T I ME
In conducting any Rosicr ucian ex periments, or to enter any per iod of meditation or
concentr ation, or to per f or m any acts which are based upon sun or moon cycles or
periods, the hours s hould be S T A N D A R D T I ME . For ex ample, in f ollowing the periods
of the charts contained in the book "S elf Mas ter y and Fate. use S tandar d T ime, which
is an hour earlier than the present W a r T ime. However , in using the table of schedules
appear ing in the "Cat hedr al of the S oul or "L iber 777" booklet, use the present W A R
T IME . In conducting any other ex periments, or making contacts announced in the mono
g r aphs, alway s use W a r T ime unless, we repeat, they are based upon sun T ime.
Sacred Cities of the Andes
By T he I m pe r a t o r
The f ollowing is the seventh episode of a nar r ation by the Imper ator concerning his recent
jour ney by air . tr ain, and pack, into the inter ior of the Andes to study and film the ancient
capital, temples, and cultur al r emains of the ouce lost Incan Empir e.Editor .
C I T Y O F T H E G O D S
E H A D f inally ne
gotiated the pre
cipitous road. T o
our backs was the
sloping remainder
of the hills which
rise above the sa
cred city. In the
f oreground was a
narrow valley, de
void of all vege
tation. W ha t held
__ our attention was
a huge structure
in about the center of a large level area.
Even at a distance of about one- half
mile from us, these remains appeared
stupendous. T hey were the ruins of
ancient Sacsahuaman, used by the Incas
as a fortress to protect the approaches
to the city of Cuzco.
W e descended the rock- strewn banks,
to the valley floor, tugging and perspir
ing under the weight of our camera
equipment. T his floor itself was at an
altitude of about 12,500 feet. A s we ap
proached the fortress, it loomed greater
with each yard, and our admiration of
the feats of these people grew propor
tionately. T he walls are t r unc a t e d.
T he W ha t had been their tops have long
Ros icr ucian s*nce disappeared. Gr eat causeways or
p.. stairways approach the various angles
of the walls, and lead to where one
Ma y time the Incas legions assembled at the
1942 top of the fortress to meet attack.
T he size of the stones used in con
struction may be appreciated by the fact
that one of them exceeds 150 tons in
weight, and is 38 feet long, 18 feet
wide, and 6 feet through. T hey were
drawn from qua r r i e s f our to fifteen
leagues distant! T hey are not indigen
ous to the immediate vicinity. Further,
in br inging them from the quarries, they
had to be transported over deep ravines
and up and down the sides of gorges.
T his accomplishment itself is wor thy of
our times, with all of the modern equip
ment which we possess. It must be
again repeated that the Incas and their
predecessors, of course, had no knowl
edge of the wheel, so that most useful
and important implement was not em
ployed in such transportation.
T he remains of Sacsahuaman repre
sent two distinct cultures. T he lower
part of the walls is principally mega-
lithic. These colossal stones are not skil
f ully fitted and shaped. T hey are con
sidered the work of a prehistoric peo
ple, of the Indians preceding the Incas.
T his wor k resembles the megalithic
ruins and T iahuanaco culture, in evi
dence pr incipally on the shores of Lake
T iticaca high in the Andes. In fact, the
northern wall, almost in its entirety, is
of this very old culture. How old it is,
archaeologists have not yet determined.
T he southern walls were entirely erect
ed by the Incas, and show their greater
skill in masonry, such as the intricate
shaping and f itting of the stones, one
angle ingeniously engaging another, the
joints being perf ectly fitted and equal
to the masonry of which we are capable
today. T he stones are also all laid in
regular courses, as we lay brick. It is
surmised that the first part of the south
ern walls was erected by Inca Copac,
about 1482 A . D, Legend relates that
he f ounded the city of Cuzco by letting
slip from his hand a golden wedge given
him by the Sun God. One end of the
southern wall is of very late Incaic
style. Par t of these walls of Sacsahu-
aman date from the time of Inca Pach-
acutic who is related to have built the
magnificent citadel of Machu Picchu,
which we were later to visit.
W ha t manner of warriors were these
Incas who def ended these walls and the
great empire which they created in the
Wes ter n Wor l d? A c c o r di ng t o the
Spanish chroniclers, the Incas had an
extensive military organization, the per
sonnel well trained and high in cou
rageous spirit. It is these very facts,
however, which conf ound historians to
day. How could a mere handf ul of
Spanish Conquistadors, regardless of
how dauntless they were and the fact
that they carried simple firearms, defeat
a military machine of thousands of war
riors? It is held today by military ex
perts that even by the sheer weight of
numbers, the charges of the Inca war
riors could have overwhelmed the Con
quistadors, ev en t ho ug h t he y might
have paid for their bravery in hundreds
of lives. T he Spanish military force that
reached Cuzco numbered a few hun
dreds of tired, homesick, and ill men,
surrounded on all sides by thousands of
well- fed and armed Inca warriors.
I recall seeing a beautif ul mural on
the walls of what is now a Roman
Catholic school in Cuzco. T houg h par
tially exposed to weather, it is still quite
br illiant in coloring. One of the Br oth
ers of the religious Or der took special
pains to point out this mural. It is the
Chur chs answer to the historians ques
tion. It depicts a pitched battle between
the Conquistadors and the Inca war
riors. It takes place on a great plain,
possibly meant to be the valley of
Cuzco. In the immediate foreground are
the f ew Spanish soldiers, f iring their
muskets point blank into the human
walls of Inca warriors. A s far as the
eye can see, they have entirely sur
rounded the Spanish. T he Incas, in
turn, are shooting a vir tual deluge of
arrows into the small group of Conquis
tadors. In actuality, there are enough
arrows coming their way to cause each
Spanish warrior, if they took hold, to
look like an animated pincushion. In
addition, each Inca warrior carries his
shield, and either a spear or a war axe.
Hover ing over the heads of the Con
quistadors are cherubs who, with their
bare hands, are deflecting the arrows
back to the Incas who are dr opping in
great numbers from them, mo r t a l l y
wounded. T hus the Chur ch has made
it appear that the Conquistadors were
victorious because of "divine interven
tion" in their behalf , as depicted by the
flying cherubs.
A n Inca y outh had to undergo severe
training a nd military pr e pa r a t i o n to
prove his strength, courage, and fitness
to take part in the government and de
fense of the vast empire. T he judges
who were selected to pass upon the
prowess of the youths were men who
themselves had been famous in war.
Each youth, before the tests and trials
began, had to fast for six days. His
only f ood consisted of a few handf uls
of uncooked corn and a small jug of
water to quench a thirst that was height
ened by such a diet. T he first test re
quired was to run over a distance of a
league and a half , about five miles. T he
course was ex ceptionally r ough terrain.
T his course might require f or ding a
river, or climbing over boulders at high
altitudes. Each y outh was in competi
tion with the others.
Parents would intercept the lads along
the course as they began to falter, and
beg of them to break their hearts rather
than to come off in dishonor. T hose who
succeeded in these strenuous tests pro
ceeded to others, inherent with danger.
T he number of youths was then div id
ed. One- half of them were given a v il
lage to protect. T he others had to
storm it. T hen the nex t day the pro
cedure would be reversed, the former
defenders attacking, and the attackers
def ending. Each was provided with a
short, stout staff. T hey f ought with
such fervor in these sham battles that
many suffered severe injury , and the
The
Rosicrucian
Digest
May
1942
casualties of ten ran high. Dur ing this
military preparation and training, the
Inca youths were obliged to learn to
make all of their own implements, cloth
ing, and weapons.
T he afternoon was well advanced,
and a cold, biting wind came from the
glacial slopes of the distant Cordillera
range, when we had finished photo
graphing the fortress. Before returning
to Cuzco below, there was one more site
of historic interest to ex amine and to
photograph. P o pul a r l y it is t er med,
T he Roy al Inca Baths. Some distance
from the fortress are the remains of a
wall that by its masonry is Incaic. Im
mediately in f ront of it are two stone
terraces, one rising above the other,
about f our feet in height. T he top sur
face is about three or f our feet in width.
In the center of each of the terraces
and directly above each other, and par
tially buried in the g r oundis a patera-
like stone. T hat is, this stone is ground
so that it is saucer- like. T he top one is
filled with pure spring water, conveyed
to it through a stone trough. Near the
top of each of these saucer- like bath
tubs, one of which is above the other,
are two oblong stones out of which
troughs have been hollowed. These
c o ns t i t ut e overflow pipes f or the
water. T hus the surplus water of the
upper bath flows into the one beneath
it, and that in turn to the lower one. If
three persons were taking a bath simul
taneously (and that is what must have
been intended, it is problematical how
clean would be the one in the lower bath
when he finished bathing, since the
water of the two tubs above would
have overflowed into his. (See photo
graph inside back of this issue.) Some
huge stones had been fashioned into
r ight angles so that they made fair ly
c omf or t a bl e and yet massive stone
chairs. These were evidently used by
the bathers.
It was a day most well spent in study
and photography. It wearied us consid
erably, however, and we retired early,
the high altitude and cold nig ht air in
ducing sleep as well.
T he nex t morning it was with joyous
realization that we were to pay our re
spects to the Sun T emplethe mecca
of hundreds of thousands of devout
votaries of the Sun God in the past cen
turies. W e set out on foot.
Here and there along the way , seat
ed on the curbs, feet in the gutters,
were Indian mennot many, but con
spicuous enough to make us study them.
Leaning back a g a i ns t wooden posts
which supported porticoes in f ront of
the little shops, their ponchos were dis
arranged, their faces more f ilthy and
their clothing more unkempt by far than
the average Indians; their large feet
flat upon the cobblestones and spread
apart, their legs bare to their knees and
appearing emaciated, their eyes hav
ing a glassy, vacuous look. T hey were
obviously, so far as consciousness was
concerned, out of this wor ld, unaware
of our presence. A t times, they would
leer, an idiotic smile fleeting across their
faces. W e would hear a gurgling in
their throats like a deep chuckle. Most
repulsive was a greenish- gray liquid
which trickled from the corners of their
mouths, apparently uncontrollable, or of
which they were not conscious as they
chewed incessantly. These unfortunates
were narcotic addicts. T hey were chew
ing coca leaves from which cocaine is a
derivative. Since the days of the Incas,
chewing coca leaves has been a habit
among the Indians and is the bane of
Peru today. Some, of course, are more
addicted to it than others. Openly ex
posed on the laps of some of these un
fortunates could be seen the dry, green
coca leaves.
T he common beverage of the Peruv
ian Indian is chicha. It was made in the
same manner by the Incas, and called
by them aca. It is a beer made of maize
grains. These are chewed by old wom
en and children who spit them into a
warm, brackish water. W e are told
that the more br a c k i s h, the better.
T here it remains until it ferments. On
a journey far into the hinterlands, which
we will later relate, we saw ex amples of
the dispensing of this chicha. A large
earthen vessel, somewhat on the am
phora style, exposed to the warm mid
day sun. was filled with this chicha. In
appearance, to give a homely descrip
tion, it looked like a dir ty soapy water
that had been used for scrubbing pur
poses. A n obese Indian woman sat
cross- legged upon the ground behind
the vessel. Whe n she had a customer,
she took another earthen vessel which
had a handle, and which held about a
pint of liquid, and dipped it into the
larger vessel to fill it. Of ten her hand
and wr ist entered into the contents and
came out dr ipping. T his sort of service
was not in the least offensive to her
purchaser. T he dregs or r e ma i ni ng
drops contained in the dispenser were
sometimes lef t therein, and at other
times thrown upon the ground. Each
purchaser dr ank from the same contain
er which was never cleansed. Chicha
has a f airly hig h alcoholic content,
which is the saving grace, for it destroys
the bacteria which such me t hods of
dispensing would o r d i n a r i l y rapidly
increase.
There before us in the plaza was the
church and convent of Santa Doming o.
It occupies the site of the pr e s e nt
T emple of the Sun. In fact, it is built
upon the or iginal f oundations of the
Inca T emple. Some of the remaining
Incaic walls rise to quite a height, and
compose part of the walls of the present
edifice. It must be realized that dur ing
the time of the ascending Inca power,
the entire city of Cuzco was a sacred
precinct. A t that time, about the hua~
copala or central square, now known as
the Place Pr incipal," and in which we
now stood, there were twelve wards or
districts of the city. Each of these
wards was inhabited by natives of as
many provinces of the empire. In other
words, each war d was occupied by rep
resentatives of the peoples of the vast
empire; each war d in Cuzco, in fact,
representing a section of the empire at
that time. T he people in each war d
wore distinctive dress, so that when
they went about the sacred city, they
di s pl a y e d by this means the section
which they represented. T his, in itself,
discloses the astute political organiza
tion of the Incas. T he principal build
ings in the district dur ing the reign of
the Incas were the royal residences and
the convent of the V ir g ins of the Sun.
T he entrance into the cathedral is
through usual l a r g e w oode n doors,
studded with br onz e r os e t t e s , which
lead into a rather dismal, cold, austere
and ill- lighted foyer. It is not unlike the
foyer of many other church edifices of
Latin- America and Europe. Whe n we
crossed this corridor and passed through
another portal, a pleasing transforma
tion greeted us. T he church was built
on the order of a basilica. T he ambu
latories formed a quadrangle; the latter
was open to the sky. It was, in effect,
a beautif ul patio. In it was a magnifi
cent array of finely cultivated flowers
and caref ully t r i mme d shrubs. T he
vividness of their color, the delicateness
of their scent, contrasted these living
things with the depressing majesty man
had sought to attain in his architecture
which surrounded them. Perhaps I was
pantheistic in my view, but I was more
conscious of the divine in these growing
things and in the b r i l l i a n t sunlight
which played upon them, than in any
thing which was suggested or repre
sented by the present edifice itself.
T he T emple of the Sun or iginally
combined the residence of the Inca and
his royal f amily, and what amounted to
a vir tual pantheon. T he T emple of the
Sun can be called a pantheon, because
it was not alone a single temple of the
solar deity, but included the temples of
all the more important lesser deities as
well. T hus as one walks ar ound the
ambulatory, he sees great doors leading
f rom it. Many of them are the en
trances to the temples of these other
deities. Let us enter one. T he present
doors, of course, are not the original
ones, yet nevertheless they were brought
from Spain over two hundr ed years
ago. A r ound the entrance may be seen
a portion of the original masonry of the
Incas, the great stone blocks magnif i
cently fitted. A g ainst them has been
constructed by the Spanish, as a later
contribution, an ornately carved stone
arch. T his is definitely of the Spanish
colonial period, as the Incas did not em
ploy the arch in their architecture.
(See photograph, Mar ch 1942 issue.)
T he temple is oblong, perhaps thirty
feet in length, twenty feet in width,
and about the same in height. T he walls
consist of regular courses of the original
Incaic s t one s , e x c e l l e nt l y preserved.
T his is the T emple of the T hunder and
Lig htning Gods, the dread ministers of
the Sun God Y nti. T he floor is likewise
of stone, and the entire temple is with
out f urnishings of any kind. Recessed
in the wall, about eight or ten feet
apart, are niches, about three feet in
height, one foot in width, and about
eight inches deep. In these, the Inca
votaries were required to deposit their
offerings of silver. No images, it is re
lated, were ever f ound in them, so this
ex planation as to their use is perhaps
a verisimilitude.
Mos t impressive is a rather f aint
band about f our inches in width that
ex tends around the entire temple walls
at a height of about seven feet from the
floor surface. Legend relates that the
devout Incas who entered the temple to
pray and to make their offerings were
forbidden to reach or touch the walls of
the temple above this band, the color of
which is now f ragmentary. Above the
band was the realm of the gods, their
sacred precinct. It was mans most con
tiguous point to their divine sphere.
T hey in turn never descended, in their
association with mortals and mortal
things, below this band. Consequently ,
it was a dividing line between mans
and the gods realm. Psychologically,
it must have had a desired effect upon
the Incas. It caused them to conceive
the gods as being close to them as
close as they could reach and touch
with their hands ex tended above their
heads. It made the gods intimate, yet
kept them from being pr of aned by be
ing upon the same level as man. Mos t
certainly it brought the gods closer than
they were to man outside of the temple,
in the conception of the Incas.
T he Incas exercised great religious
tolerance. Whe n they conquered the
aborigines of Peru, who preceded them,
they did not interfere with the religion
of these peoplesa lesson we can learn
f rom them today. Pachacamac was the
chief deity of these prehistoric peoples.
Whe n the Incas subdued them, they
built a House of the V ir g ins of their
religion and a T emple of the Sun, also
of their religion, adjacent to the T emple
of Pachacamac.
W e sat upon the wall of the ambula
tory, the warm sun heating our backs
and feeling like a gentle, relax ing caress.
W e mused that about two months ago,
or the occasion of the summer solstice,
was the anniversary of the greatest re-
The ligious ceremony of the Incas. On each
Rosicrucian such occasion, the Inca nobles gather-
Dieest e<^^romthroughout the empire in Cuzco,
coming in all the splendor and finery at
Ma y their command. T he populace fasted
1 942 for three days preceding the ceremony,
dur ing which time fire was not allowed
in the houses. A t the appointed time,
the Inca arrived. On the screen of our
consciousness we could see him, proud,
and of regal bearing. Due to genera
tions of culture and breeding, the color
of his skin was many shades lighter
than that of his subjects. His nose was
only slightly a qui l i n e , his chin and
mouth quite firm, his whole face majes
tic. He was quite evidently conscious
of his religious and political position
and as well his responsibility to his
people. He wore a semicircular miter
of gold. Rising above the miter were
white and black plumes. On his fore
head, he wor e a red frieze. He held in
the crook of his lef t arm a scepter which
was more like a gold war axe, attached
to a carved wooden handle. Attached
to the lobes of his ears were very large,
circular gold disks into which had been
cut symbols of the gods. On his feet he
wore sandals. He also wore breeches
to his knees, and these were in folds.
Wher e his hig hly colored, woven collar
formed a V at his neck, there was af
fixed a larger gold disk, perhaps six
inches in diameter, out of which had
been beautif ully cut a symbolic solar
disk depicting the Sun God of which
the Inca himself was thought to be the
son. From the disk radiated fourteen
triangular rays.
T he entire populace of the city had
f ollowed him. A l l then stood waiting
impatiently for the rising of their deity,
the sun. A s the first rays were seen, a
great shout broke forth from the multi
tude and rolled across the valley, re
sounding through the hills. T his ec
stasy, then, took the form of songs and
the play ing of barbaric instruments.
Nex t began the numerous ceremonies
of adoration. T he Inca then offered a
libation to the sun, with the fermented
liquor made of maize. T hen he drank
of the same. Subsequently he passed it
to each of the royal family, who sipped
it as well. A f ter this, began the great
processional to the Coricancha. or the
Sun T emple and royal residence, as
they were called.
Each in the processional was obliged
to remove his sandals before entering
the temple, as is still a custom among
the Mohammedans, f or ex ample. With-
(Concluded on Pag e 140)
AdaptationI ts Necessity and Value
By H a r v e y M i l e s , Gr and Secretary
H E R E is a l i t t l e
story about a blue
fish and a f lound
er philosophizing
on freedom. T he
flounder professes
t her e is no f r ee
dom w i t ho ut im
agination, and the
bl ue fish cl a i ms
r eal f r e e dom is
to g o f r om one
stream to another
w h e n e v e r t he
water in one proves unsatisf actory. If
one is conf ined to one pool of water the
year around, never ex periencing the de
lights of change, there is no freedom,
according to the blue fish. T he flounder
hibernates in the winter, bury ing him
self in the mud. Mr . Blue Fish is a
migrator and follows the streams to
warmer waters in the late fall. T he
f lounder had great persuasive powers in
his debate with Mr . Blue Fish, and con
vinced him he should remain in the
Nor th one winter and try to adapt him
self to a new way of life.
T he blue fish agreed, but he lacked
imagination and suffered a long, hard
winter. A f ter advising the blue fish
what to do to make himself comfortable
and enjoy his winter stay, the flounder
said good- night, buried himself in the
mud, and went to sleep.
Whe n he awakened in the spring and
emerged from his muddy bed, he met
his f riend the blue fish. We l l , how did
you sleep? asked the flounder.
T errible, said the blue fish, I have
never experienced such a horrible win
ter. I thought many times I would sure
ly die. Never ag ain will I ever stay in
the Nor th dur ing the winter. Give me
the beautif ul blue warm waters of the
South, among friends and companions.
Y ou can have your mud, darkness, and
the cold."
Many of us are like the blue fish
we lack imagination and have no power
of adaptation when new and unex
pected circumstances are thrust upon
us. W e bemoan our fate or offer ex
cuses f or our ignorance and wish for
the good old day s, just as the blue
fish longed for the warm waters of the
sunny South.
Some of us do not wait for unex
pected conditions, but create new ones
by f orming partnerships, getting mar
ried, joining the military service, or
placing ourselves in some position which
calls f or complete readjustment. T he
ability we have to adjust ourselves sat
isfactorily, or to adapt ourselves to all
new conditions, will determine how suc
cessful we may become or how miser
able we will make ourselves. T he power
of adaptation has tremendous psycho
logical value to every individual. W i t h
out it we are almost certain to ex peri
ence much sorrow and a great deal of
failure in our life upon this earth. If a
person can mentally adapt himself to
his new conditions, the physiological
and material aspects will wor k out al
most automatically, but if one's mind is
always centered on the good old days,
or like Mr . Blue Fish whose mind was
always on the nice war m waters of the
South, instead of being concentrated on
the problems of the immediate present,
The
Rosicrucian
Digest
May
1942
he will never experience happiness but
will be a living ex ample of discontent,
sorrow, and even morbidness.
T here are many ex amples, but let us
take the case of Everett V . He was
sentenced to serve a life imprisonment.
He spent every dollar he owned and
some that he borrowed, and he used
every legal means he could acquire to
save himself from the penitentiary, but
once inside the prison gates, he re
solved to accept his fate; be that as it
may, he would not f ight anymore. He
would not try to escape. He was guilty
of a terrible crime, and he resolved to
compensate for it in the way the law
demanded. T his was his immediate
mental adjustment.
Everett V . began to f orget the out
side wor ld almost as soon as he was
given a number. He tried to be obedi
ent. He studied the laws of the prison,
conditioned himself to the environment,
centered his mind on things he believed
would be of value to him and which he
thought he would enjoy. A mong these
was painting. He spent time in the
prison library studying, reading, and
dr awing. He spent long hours through
the nig ht visualizing, meditating, and
concentrating on design, color, and
scheme. A s a result of it he has become
adept in this art and has contributed
ex cellent murals to the chapel, library,
and other appropriate rooms in the
penitentiary. In this art work he has
f ound happiness and has discovered a
means of ex pressing his inner self which
was entirely unknown to him bef ore his
entrance into prison.
T hr oug h apply ing the laws of adap
tation he f ound an avenue of escape
from the memories of yesterday. He
developed a latent talent which under
other, or more normal, conditions might
never have come to light. A lthoug h
conf ined behind prison walls this man
is at peace with himself. He has f ound
peace through the application of a psy
chological principle, the principle of
adapting oneself to immediate condi
tions and circumstances, and wor king
out the problems of the present. His
mind is upon the "eter nal now, not
upon the illusions of the past.
T oday there is har dly an individual
in the wor ld who is not ex periencing in
the immediate present the great law of
change. Each one of us will be com
pelled to work with the law, to adjust
ourselves to the new conditions that
arise everyday, to adapt ourselves to
new policies, new laws, and new prin
ciples if we are going to grow and be
come a par t of the new order, new
world, and the greater lif e that will
f ollow after the great wor ld conflict is
over. T he people who can more easily
adjust themseves or adapt themselves
to the new order and the great change
are the people who have for the last few
years been devoting some time to the
study and effectiveness of the power of
the mind. Ev er y Rosicrucian, every
college student who has given a little
thought and time to the study of psy
chology, every individual who has de
voted a little time to the principles of
concentration, meditation, and the laws
of vibr ationsuch as pertain to thought
waves or thought force affecting other
things, or conditions and people around
himwill be able, with not too much
trouble, to adapt himself to the many
changing conditions of the almost im
mediate present.
Whe n I say conditions, I mean
pr incipally the adjustment of our home
economics. W e are all going to suffer
the loss of many personal desires such
as expensive clothing, more f ood than
any of us actually need, the convenience
of travel, the use of the telephone and
telegraph communications. It is quite
likely we will even suffer the loss of
radio and many of the beautif ul musical
concerts, operas, dramas, and other in
teresting forms of entertainment that
we receive through radio today.
W e are going to have to learn to
walk. W e shall be compelled to make
at home many of the things we use;
I refer pr incipally to clothing. Instead
of going to the store to purchase a shirt,
a pair of sox , a cap, hat, etc., someone
in the home must learn to use the needle,
the iron, the knitting machine, etc. W e
will have new and plain designs for
clothing which will be comparable to
the plain f ood to which we will become
accustomed. W e who make this adjust
ment, and with the proper mental atti
tude adapt ourselves to these new con
ditions, will not suffer, but we will
establish a creative trend of mind and
thought, and through using the mind in
a ceative way , we will not only be able
to build the things that are necessary
to continue a normal, harmonious ex ist
ence, but we will be developing char
acter, aptitude and strength. W e will
ex pand our personality. W e will be
come more wholesome and more toler
ant toward others. W e will begin to
develop a real attitude of brotherhood,
f or through our struggles we will find
many opportunities to assist and help
others who will not have the ability or
the power to adapt themselves to the
new life. It will become the duty of
people like Rosicrucians and students
of mystical thought to help and advise
those who have never given the mind
any more consideration than the belief
that there is such a thing.
If we cannot adapt ourselves to these
new and unwonted conditions, we shall
suffer much mental anguish. W e shall
always be unhappy , and unhappiness
breeds physical illness. T hose who do
not understand the laws and principles
of metaphysics and mystical philosophy,
and have not learned how to direct
their mental forces constructively will
be unable to help loved ones and friends
and those who may be near to them
during the darkest hours of despair;
but even now there is still time to make
some readjustment mentally, and get a
f oothold in the fields of mysticism.
W e will then be surprised at ourselves
and at the feats we may perf orm when
the time comes and it is necessary to
call upon powers that heretofore were
unknown to us.
For thousands of years, when people
have met with pr of ound sorrow, agony,
and despair, when chaotic circumstances
were thrust upon them, it was always
f aith in God from a purely religious and
dogmatic point of view that caused them
to appeal f or help. Now in the living
present we who are of a more practical
frame of mind and who hold to scientific
points of view must face stark realities.
Instead of placing our f aith in only a
visionary personality of ethereal con
ception and something that has been
handed down to us through the imag
inations of visionary and esthetic types
of individuals, we must know that the
future and the destiny of man lie in the
power of manman, the pure mater
ialist, and man the spiritual being.
If we have been living for many
years on pure f aith that God would in
tervene in the time of stress and when
chaotic material conditions threaten our
welfare, we must adapt ourselves to a
new and more practical way of think
ing. W e can adapt ourselves to higher
things only by study ing higher laws,
spiritual principles, and also the laws
of nature that are manif est in our im
mediate surroundings. I refer to the
growth and development of animals. I
refer to the laws of biology, chemistry,
physics, and mathematics. I refer also to
the principles that underlie the manif es
tation, the growth, and the development
of all physical and material form. W i t h
out a f undamental knowledge of these
laws it will be most difficult for those
who have depended solely upon faith
in a higher power to adapt themselves
to the new way of living that will be
forced upon us.
It is through adaptation and adjust
ment to these new conditions that we
will be able to maintain balance, mental
and physical poise, and be prepared to
assist in the development of a philoso
phy that will become the guiding force
of humanity f ollowing this great world
conflict.
T he law of adaptation is of extreme
value to every individual, for in being
able to adapt ourselves to the changes
that come, we will not have to give up
the harmonious living that we have ex
perienced for years. W e will not have
to give up the material things that are
most necessary in our lives, but we will
learn and understand that the change
that comes is for the purpose of inner
growth, and will realize that the suc
cessful life to come depends upon how
well we master the tasks that are before
us now, and how well we adjust our
selves to our new environment and
whether or not we become adept in the
laws and principles we have been study
ing for many years.
T oday thousands of men are being
taken from their homes to serve in the
United States A r my , Nav y , Marine,
and A ir Corps. T rue, some of them ap
preciate it and enjoy serving, but the
majority of these people are being
draf ted. T hey are being compelled to
perf orm a duty f or which they have
never prepared themselves, and one
which almost every normal human be
ing abhorsthe actual killing of other
people. These men have to be condi-
tioned to their new duties. T here are
certain principles of psychology used to
help these men adjust themselves to
their new work. T hose who are men
tally capable of throwing off the past,
at least for the duration of their service,
will be able to adapt themselves to their
new life, and in some respects accom
plish a great deal. T hey will return
home after the war as heroes. T hey
will have perf ormed daring feats, they
will have been noble, and will have
shown great character, fortitude, and
courage. These people have great
strength of mind and body; they are
not hindered or held back in any way
by memories of home, the old job,
property ties, or any thing that they
really enjoyed before they became in
struments of war. T hey are mentally
free to enter into their new wor k with
enthusiasm and courage, and with a
purpose of restoring to the world the
liberty and the peace and the happiness
of which it is now appar ently being
robbed.
T hose who are draf ted in the United
States service forces and who cannot
adjust themselves to the new envir on
ment and the new life will experience
mental anguish, pain, and sorrow. T hey
will always be living in the past; they
will be continually longing for home,
family, and friends back in the old
town. T hey are the people who will
have to learn through hard experience
to fit themselves into an environment
and an activity for which they were not
created. If they had previously studied
the power of thought, developed the
ability to concentrate and center their
minds upon duties of the immediate
present, had they learned to meditate
and so take advantage of even a few
moments when they would not be in
actual combat, or when they would be
at rest, they would experience new
power, greater vision, and would be
able to comfort themselves with the in
spiration that would come to them
through attunement with the Divine
Mi ndthat force and power which is
the director and great adjustor of all
humanity and earthly things.
Those who have learned to meditate
and in some small way attune their
minds to that which we all call Divine,
will f ind great solace in the fact that life
itself is indestructible; that only form
passes through change; that the law of
change is inevitable; and that at some
time we all will come to a period in life
when we shall experience in one way or
another the change from physical form
to spiritual power. T hose who have
gone further in their study of mystical
laws will even realize that this spiritual
power will again form itself into a phys
ical vehicle through which the Divine
soul can express itself again upon the
earth.
V V V
S A C R E D C IT IE S O F T H E A NDE S
(Continued f rom Page 136)
The
Rosicrucian
Digest
May
1942
in the court of the temple, a llama was
sacrificed. T he priests or principal men
of the city who were called Orejones
ex amined the arrangement of the viscera
of the llama, and from it sought to read
the future. W e recall that the ancient
Sumerians and Babylonians also studied
the configurations of a sheeps liver
likewise to predict the future. W e know,
too, that the Incas never sacrificed any
thing but animals in any of their reli
gious ceremonies.
Now in our mind's eye we could see
that the people were working them
selves up into a religious frenzy, crying,
pray ing, drinking aca, breaking the fast,
and gorging themselves. It was with
difficulty that we returned in conscious
ness to the present, and solemnly and
reflectively departed from the Temple
of the Sun. As I passed one of the an
cient walls, I removed a few small
stones from them and placed them in a
camera case. I had a symbolical pur
pose in mind in doing this. I was to
use them in an important event.
A lr eady we were thinking of Machu
Picchu. W e were strangely, in a men
tal way, dr awn to it, and we were to
have experiences there which we would
never forget. W e anx iously awaited
the time when we could begin our jour
ney to it, deep in the hinterlands of this
beautif ul, mysterious, and primitive land.
Thi s I s OUR Worl d
By S o r o r F l o r e n c e C l a r k e
U C H O F t h e
t ho ug ht of free
men today is upon
t he g e ne r a t i on
now g r ow i ng up
their hopes for
the future and the
need to make the
w or l d a be t t e r
place to live in,
that that genera
tion w hi c h is re
sponsible f or the
conditions of t o
day , which seem to have raised so many
challenges to f aith and progress, may
in passing from the scene leave a heri
tage of freedom and opportunity to
their posterity. T his has in all times
been the thought, the great motive, of
those earnest souls who have striven to
improve themselves, their conditions and
the lands in which they lived, and to
leave a greater store of wisdom, cul
ture and beauty to enrich the wor ld for
their children. It is the great incentive
of evolution.
It is part of the heritage of the A mer
ican hemisphere that those countries
f ounded as a refuge from persecutions
of the Ol d Wor l d, in the ideals of per
sonal liberty and national and racial
freedom, bel ie v e t hi s new land was
given all peoples for the building of the
great states of the f uture that these
continents were opened to all races as
a Promised Land of hope and oppor
tunity, and that its destiny, Cosmically
ordained, is too great to be crushed by
any power. But even those who hold
this belief dearest and have the inner
knowledge of Cosmic purposes, know
that man must ever earn and be wor thy
of that which he seeks. In that light,
they know that all men who would pre
serve that destiny and keep those ideals
alive must give their utmost to that
great purpose, which should in this time
be the foremost thing in their lives.
Whi l e all men who dedicate their
lives to hig h ideals, to the purposes of
progress, c i v i l i z a t i o n a nd evolution,
realize this tremendous issue facing the
wor ld today, the mystic and student of
higher teachings has an even deeper
realization of it, if he sees the great
drama in all its force and immensity of
meaning. Y et do all of us who have ac
cepted these teachings, with the doc
trines of Karma and reincarnation, look
into it deeply enough to see how vitally
each of us is concerned, in the closest,
most personal way, with the outcome of
this great struggle? Not just for today
not alone for the generations to come
after, but for ourselves, for our future!
T his is O U R world eternally ours,
and soon, as the cycles swing around,
we shall return to live again in the
wor ld we leave be hi nd us now. In
grasping this thought, if we accept all
the implications of the teachings we
have chosen to f ollow, and to which we
dedicate our lives, we may f ind that we
have a stronger, more personal motive
to consider in facing conditions now
a more self- ish motive, if you will,
but one which we may well give thought
to if we are to choose our paths of ac
tion and service now. A l l parents think
of the wor ld their children must live in
all earnest workers in the wor ld think
of the prospects of the younger genera
tions among whom they wor kand de
sire to hand over to them a country f ull
of promise and hope. But this, in our
belief, will continue to be our wor ld
we will not leave it, when our little
cycle here is done. W e may go on
working, in invisible ways, among those
who grow into inheritance of its fruits
and when the time is f ulf illed, we
shall return to take up again our tasks,
to enjoy the results of our labors, in
those fields to which we shall be drawn
by what we do here now, today.
T his, it seems to me, is a tremendous
thoug htthe greatest incentive to the
search f or T r uth, for the effort to live
by its light, to build well and beauti
f ully, that man has f ound. It may be as
great an incentive to many, and some
might think a more selfless one, to think
of the wor ld as the heritage of their
children, of posterity, which they them
selves will not sharebut we Rosicru
cians can remember our eternal selves
and know that we shall be our own
posterity: We, every one of us, will
come back to inherit this land again,
and take up again the task of making
it a better, brighter place in which we
may live richer, more evolved lives.
Each and every one of us is a part of
the Great Oversoul, and in wor king for
ourselves, we wor k f or all men in
wor king for our brothers, our children,
we are wor king also for ourselves. T he
destiny of the wor ld is for all men. It
is for them to inherit as brothers, and
each of us has our share in it, so long
as the human race continues to inhabit
this f air green Ear th.
Let us think, then, what we want our
wor ld to be in those days when we
shall return again, as little children, to
learn over again the great lessons of
human life. Let us build, let us plant,
today, those things which we wish to
survive and increase until that time
when we may return to enjoy them'to
share, to wor k among and profit by in
that time when we shall again take up
the tools of life and build and plant
anew. Can y ou picture now the world
you would like to come back to? Can
you conceive a wor ld so br ight with
promise and hope, so rich with good
things and beauty, that men's tasks will
be lighter, their hearts more filled with
peace and love, and their lives more
filled with thanksgiving and joy, than
we can imagine as ex isting anywhere
on earth today? Can y ou set such a
vision before you, hold it in y our heart,
and wor k toward it in every way now
within your ability, with all the devo
tion and earnestness of y our mind and
body? Is this a task so stupendous that
we shall think we, among the least of
these, can do nothing to f urther itto
bring such a wor ld into being? Surely
no vision is too bright, too beautif ul, for
us to hold in our hearts as the goal of
morrow, as the hope of the future. Let
us, each one of us, hold such a vision
in our heart, if we have held no such
high ideal in the past, and think, act and
work, in every way we can, to add a
little to its structure, so that we, too.
may come back to live in and enjoy a
f air wor ld that has always been, and
will be so long as it bears human life,
our wor ld our divine bir thright, the
Kingdom of God on Earth.
If we who are students of the laws of
life see the Cr eator and Ruler of the
Universe as the Living Light of Life
and Lovesee the progress of man to
be the W a y of Lig ht up from the dark
ness of ignorance to understanding and
true wisdomif we wish to grow into
that Light, to know ourselves children
of Lig ht and brothers in the Light, and
to be bearers of the L ig htlet us strive
to live by all the Lig ht that shines into
our own minds and hearts and give it
out as f ully as we can, that the Light
may spread among men and the day be
brought nearer when it may truly reign
in the affairs of men and be established
in all the lands of Earth.
The V V V
Rosicrucian
Digest No matter what else, we can be daily gratef ul we have been put in touch with
May knowledge, for its source is inex haustible. V alidivar .
1 942
Polarity and I ts Field of Force
By E r w i n W a t e r m e y e r , F. R . C.
T hi s a r t i c l e , a nd ot he r s t o f o l l o w f r o m t i me t o t i me i n t he pa g e s o f t he R o s i c r uc i a n
D i g e s t " d ur i n g t he cour s e o f t hi s y e a r , a r e c o nt r i but i o ns o f F r a t e r E r w i n W a t e r me y e r , w ho
is , d u r i n g t hi s pe r i o d, c a r r y i ng on s pe ci f i e d r e s e ar ch i n t he l a bo r a t o r i e s o f t he Ros e - Cr oix
U ni v e r s i t y a t R o s i c r uc i a n P a r k un d e r t he di r e c t i o n o f t he I mpe r a t o r . T he r e s ul t s of hi s
w o r k a r e be i ng ma de a v a i l a bl e to me mbe r s , a nd c e r t a i n o f hi s a c t i v i t i e s a r e a nno unc e d i n
s pe ci a l c o mmuni c a t i o ns t o me mbe r s o f t he o r g a ni z a t i o n.
S U P R E M E S E C R E T A R Y .
N L A S T month's
a r t i c l e i t was
pointed o ut w hy
the laws of mun
dane science ar e
of importance to
the R o s i c r uc i a n
s t ude nt . I t w as
s how n t ha t t he
laws of t he ma
terial universe are
merely reflections
of the l aw s of a
higher univ e r s e .
It was demonstrated that within the
findings of mundane science there lies
concealed a treasure- house of principles
which are directly applicable to the
Rosicrucian work. In the course of the
article the student was given a specific
ex ample of how the laws of science can
be ex tended, using Newton's T hree
Laws of Motion as illustrations.
It is the purpose of the present article
to continue this study, s how i ng by
specific application how the laws of
mundane science may be used to reveal
f undamental laws of nature. W e shall
therefore ex amine certain laws of Elec
trostatics, the science dealing with pr in
ciples governing the behavior of elec
trical charges in a state of rest.
Many centuries ago it was observed
that certain substances, such as amber,
when rubbed acquired the property of
attracting other small objects, such as
minute pieces of dr y wood, at a dis
tance. T his force of attraction puzzled
the ancients because it seemed to be un
like any other known type of force.
T he only types of force with which the
ancients were acquainted were the push
es and pulls exerted by material objects
upon one another. But the peculiar type
of force which a piece of amber was
able to exert differed from the f amiliar
types of mechanical forces by the fact
that it could apparently act at a dis
tance, without the necessity of a con
necting substance or medium.
For this reason the ancients assigned
to this entirely different type of force,
requiring no material substance for its
action, a special name. T hey called this
force an electric forcederived from
the Greek wor d electron, the wor d for
amberand the bodies which were able
to exert this special type of force were
called electrified bodies. T he process
of electrification by rubbing was called
electrification by f riction. In later
years it was erroneously assumed that
there existed an electric substance, or
fluid, which was the or igin of the elec
tric force and for this reason electrified
bodies were also called charged be
cause they were assumed to be filled
with this fictitious electric fluid.
The
Rostcrucian
Digest
May
1942
Many centuries later, in the year
1733, the French scientist Du Fay , dis
covered that there existed two distinct
ly different kinds, or polarities, of elec
tric charge. These two polarities were
named by Benjamin Fr anklin, positive
and negative, respectively. If a glass
rod is rubbed with silk, then both sub
stances will be f ound to be electrified.
If the nature of electrification of each
substance is ex amined then it will be
discovered that the electric property of
the glass differs f rom that of the silk.
T he polar ity which the glass assumes is
arbitrarily, by universal agreement, call
ed positive, while the polarity of the silk
is called negative.
It must be clearly understood that the
definitions of the words positive and
negative are entirely arbitrary so f ar
as mundane electrical science is con
cerned. In fact the names used to des
ignate the nature of these polarities
could very well have been interchanged.
T he definitions of positive and negative,
as used in electrical science, are arbitra
ry designations, emphasizing the dual
ity of the nature of any electrical con
dition, and are in no way related to the
inner natur e of the laws of the uni
verse. A t the time when scientists
agreed to call the electric charge ac
quired by the glass, positive, and that
acquired by the silk, negative, practical
ly nothing whatever was known con
cerning the nature of electricity and its
relation to matter. For this reason we
must keep in mind that the words
positive'' and negative polarities as
used in mundane science are arbitrary
definitions.
W e recall from our R o s i c r uc i a n
studies that this is not so in the domain
of arcane science. A ny polar ity which
serves as an active case, arcane science
designates as being positive, whereas
any polar ity which serves as a passive
recipient, this science calls negative.
T hus the terms positive and nega
tive do not have the same meaning in
the domains of mundane and arcane
science, and care must be exercised that
their meaning is not interchanged.
A n object which is electrified by f ric
tion does not always acquire the same
polarity. If a piece of flannel cloth is
rubbed with a clean glass surface, then
the flannel will acquire a negative polar
ity while the glass will be positive.
However, if the same flannel cloth is
rubbed with a stick of hard rubber, then
the flannel will now be positive, while
the hard rubber will be negative.
T his ex ample demonstrates that the
polar ity of any object also depends
upon the nature of the second object
with which it comes into frictional con
tact. A substance which is positive
when rubbed with another, may become
negative when rubbed with a third.
T hus the polar ity which any electrifi-
able object acquires is dependent upon
two conditions: Its own nature, and the
nature of its assistant.
Whenev er a state of electrification is
generated by friction, equal charges of
opposite polar ity but of equal magnitude
are generated. T hus, if five positive
electric charges are generated upon the
glass, then the silk, upon rubbing with
the glass, will acquire five negative
charges. T his is in conf ormity with the
law discussed in last months article:
To every action there always exists
equal but opposite reaction.
Electric charges obey the f undamen
tal law of polarities: Unlike polarities
attract, like polarities repel. T his law
has been discussed in great detail in
our weekly lectures and for this reason
it is unnecessary to repeat the discus
sion in this article.
T he law of polar ity immediately leads
to the concept of the electric field, or as
the mystics call it, the electric aura.
According to the law of polarity,
every electrically polarized charge is
able to exert a mechanical force (push
or pull) upon another electrically polar
ized charge placed in its neighborhood.
For ex ample, consider a positive elec
tric charge, stationed at a definite loca
tion. If now we take a second electric
charge, say of positive polarity, then,
no matter where we place this charge,
it will ex perience a force of repulsion.
T he strength of this force of repulsion
will depend upon three factors: (1) T he
magnitude or strength of the stationary
positive charge. (2) T he magnitude of
the ex ploring charge. (3) T he distance
between the two charges. A t large dis
tances the force of repulsion will be
small, at short distances it will be large.
On the other hand, the greater the
magnitude of the charges, the greater is
the force of repulsion.
Everywhere in the space sur rounding
the stationary charge the electric re
pulsive force will act. A t large dis
tances the force will be small, at short
distances it will be large. But the force
will act everywhere, at every point in
space. For this reason the space sur
r ounding the stationary charge is said
to be occupied by an electric field of
force, or an electric aura.
T he wor d aur a signifies a field of
force. T he wor d is a generic term.
T here are many diff erent kinds of auras,
such as an electric aura, magnetic aura,
or psychic aura. A l l auras obey certain
universal laws. These laws might be
discussed in another article at some
future time. However, in addition, each
aura obeys certain specific laws peculiar
to its own, and which are characteristic
of its own nature. For this reason the
type of aura under discussion must al
ways be specified.
W e return to the discussion of the
electric field. W e noted that when a
positive ex ploring charge is brought
anywhere within the neighborhood of
another stationary positive charge, then
the ex ploring charge will ex perience a
force of repulsion everywhere. Now let
us assume that the polar ity of the ex
ploring charge which is being used is
suddenly changed to one of negative
polarity. Immediately the force which
the stationary charge exerts upon the
ex ploring charge will change. It will
now be a force of attraction, acting
everywhere in the surrounding space.
W e must keep clearly in mind that an
electric force can only act upon an elec
trically charged polarized object. In
order to ascertain and ex plore the ex ist
ence of an electric field it is necessary
that we require the assistance of an
electrically polarized ex ploring charge.
If our ex ploring charge were electrically
neutral and possessed no charge at all,
then no electric force would be able to
act upon it. A n observer possessing
such a neutral charge could r ig htf ully
claim that the electric field due to the
stationary charge did not exist, because
he would not be able to detect its
presence.
A s an exercise the reader should
study how the nature of the electric
force upon an electrically polarized ex
ploring charge would change if the
polar ity of the stationary charge, which
is the source of the field was changed
f rom a positive value to that of a nega
tive value.
In addition, we note that if the sta
tionary charge would be removed, then
the electric field would cease to exist
also. In that event no electric force
whatever would act upon any ex plor
ing charge.
From this brief discussion it is real
ized that there exist certain laws and
principles which govern the behavior of
all fields of force or auras created by
polarized objects at rest. Let us enum
erate and discuss them.
1. A ny object may be brought into a
polarized condition by suitable process
es. In electrostatics the process is that
of friction.
2. T he evidence of a polarized con
dition is made manif est by the existence
of a force, which will act only upon an
other object which is likewise in a polar
ized condition.
3. There are two kinds of polarized
conditions, which are called positive
and negative, respectively.
4. In every process of polarization
equal and opposite polarities are created.
5. A n object may acquire either a
positive or a negative polar ity accord
ing to the process used in polar izing it.
6. Like polarities repel; unlike polar
ities attract.
7. A polarized condition creates what
is known as a field of force or an
aur a by virtue of principle number 2.
So- called empty space has the property
of sustaining such a field of force.
It is important to note that a field of
force is an immaterial condition requir
ing no material substance to sustain it.
A field of force may ex ist in an abso
lutely empty space as well as within a
space filled with matter.
T he field produced by a body of
positive polar ity will exert a force of re
pulsion upon a positive ex ploring body.
T he same field will produce a force of
attraction upon a negative ex ploring
body . Lastly it will produce no effect
whatever upon a neutral body.
Hence it follows that the manif esta
tions produced by a polarized body de
pend greatly upon the polar ity of the
recipient.
T he field produced by a positive body
will exert the same action upon a nega- V2 Z
The
Rosicrucian
Digest
May
1942
tive ex ploring body as the field of a
negative body exerts upon a positive
ex ploring body . T he ma ni f e s t a t i o ns
produced in either case are identical,
namely a field of attraction.
It is not the aim of this article to ex
plore and ex haust all the possibilities
contained within the simple postulates
mentioned above. T he chief purpose of
this article is to demonstrate once more
to the reader how the laws of mundane
science may be used to reveal glimpses
of the laws of arcane science. T he laws
of polar ity as stated here have been de
rived from ex periments with electrical
ly polarized objects. T hey apply equally
well to objects polarized in a different
manner. In the field of electrostatics
the polarized condition is br ought about
by the process of friction. Similarly, in
magnetism such polar ization is brought
about by what is known as contact.
T he state of polar ization brought about
by magnetism differs from that pro
duced by electrostatics, although it is
governed by the same general laws.
A lthoug h both states are polarized, the
exact measure of polarization is a dif
ferent one.
These f ew ex amples will suffice to
suggest to the reader the value of re
viewing the lectures of the earlier de
grees in the view of what has just been
discussed. T he results of each analysis,
followed by active meditation, will dis
close some startling realizations.
Such realizations each student must
learn to develop on his own initiative. It
will take time, patience, and experience.
T H E M Y S T I C A L N I N T H DE G R E E
T he Oak l and Mi nor L odg e will conf er the beautif ul, f ull T emple Ni nt h Deg r ee Initia
tion upon candidates on S unday , Ma y 17th, at 1:00 P . M . A f ull complement of robed
off icers will par ticipate in this inspir ing , tr aditional, ecstatic ceremony . A ny Rosicr ucian
member w ho has attained the Nint h Degr ee or bey ond may hav e this initiation conferred
upon him or her. It is one of the most s y mbolical in the degree wor k of the Rosicr ucian
Or der , the memor y of which w ill be one long cherished by each w ho par ticipates. In
order to receive it, it is onl y necessary that y ou present y our self at the pr oper hour , and
hav e with y ou y our membership credentials. A nominal contr ibution of one dollar to the
Oak l and Mi nor Lodg e f unds is requested. T he address of the Oak l and Mi nor Lodg e is
Pacif ic Building , 16th and J eff erson Streets, Oak l and, Calif or nia.
* * *
Fr atres and Sorores r esiding in the Ne w Eng land States may receive this same my stical
Ninth Degr ee Initiation in the beautif ul T emple of the J ohannes Kelpius Lodg e of
A M O R C at 739 Boy lston Street, Boston, Massachusetts. T he date is also Sunday , May
17th, the hour 4:00 P . M . A nominal contr ibution of one dollar to the Lodg e f und Is
requested. Present y our self at least a hal f hour in advance.
T R A V E L I N G T O T H E C O N V E N T I O N
W e wish to assure all members that there are no restr ictions on the Pacif ic Coas t that
will interfere with their tr av el to and f r om the Ros icr ucian Conv ention and w ith their en
joy ment of the Conv ention while here. T he Rosicr ucian Conv ention, which all members
ar e inv ited to attend regardless of degree, is scheduled f or the week of J ul y 12. Reg istr a
tion w ill be held on J uly 12 and the first session of the Conv ention is scheduled f or that
evening. T o members w ith limited v acations in these times there is no better w ay in
which a week could be spent than in Rosicr ucian Par k and the S anta Q a r a V alley , en
j oy ing the v ar ious r ecr eational f acilities and the instr uction and ins pir ation of the Con
v ention sessions. Ma ny interesting events are being planned, details of which w ill be
announced to each member. Mak e y our plans to attend now. W r i t e to the Ex tension
Depar tment f or Conv ention tr av el inf or mation.
T H E V A L U E O F T H E P A S T
Ev ents of the past f r equently forecast those of the f utur e. O f par ticular interest to
Rosicr ucians is the stor y of ancient Eg y pt , its people and events. Because of the tr adi
tional f ounding of this or g anization in Eg y pt , all members and f r iends will enjoy the
book entitled "W he n Eg y pt Ruled the Eas t. T he par ticular interest is that the Con
sultant of the Rosicr ucian Eg y pt ian, Or iental Mus eum, the eminent Eg y ptolog is t Dr .
Geor g Steindor f f , is coauthor . T his book will be an interesting and v aluable addition to
y our libr ar y , and will be sent pos tpaid by the Rosicr ucian S upply Bur eau f or f our dollars.
T he "Cat hedr al of the S oul " is a Cosmic meeting place f or all minds of the
most hig hl y developed and s pir itually advanced members and workers of the
Rosicr ucian Fr ater nity . I t is a f ocal point of Cosmic r adiations and thoug ht
wav es f r om which r adiate v ibr ations of health, peace, happiness, and inner
awakening . V ar ious per iods of the day are set aside when many thousands
of minds are attuned w ith the Cathedr al of the Soul, and others attuning with
the Cathedr al at the time w ill receive the benefit of the vibr ations . T hose who
are not members of the or g anization may share in the unus ual benefits as well
as those w ho are members. T he book called L iber 777 describes the periods
f or v ar ious contacts w ith the Cathedr al. Copies will be sent to persons who
are not members if they address their requests f or this book t o Fr iar S. P. C.,
care of A M O R C T emple, S an J ose, Cal if or nia, enclosing three cents in postage
stamps. (Pleas e state whether member or notthis is impor tant.)
P E A C E
logical as a phy s i c a l pr obl e m in the
eliminating of the trouble, because once
the patient becomes conscious of the
existence of a process he is more alert
to difficulties in that region, even after
the physical body is completely healed.
W ha t applies to all of these other
common incidents of life applies also to
peace. W e do not appreciate peace to
the fullest ex tent until it is gone. Hos
tility and war with all their horror and
purpose of destruction bring upon us
the realiztaion that the peace we have
enjoyed is no more. Dur ing the past
few weeks there has been f requent ref
erence in the press of this country to
the unimportance of the problems which
dur ing the past ten or fifteen years
seemed to be some of the most important
problems in the history of human de
velopment and understanding. Y et we
N O T H E R of the
s er v ices of t he
Cathedr al of the
Soul is a s pe ci a l
period f or peace.
Ho w t r ue i t is
t h a t m a n f r e-
quently a ppr e c i
ates o nl y by op
posites. Content
ment is us ua l l y
t he a bs e nce of
w a n t , p a i n or
g r i e f ; w e a l t h is
the absence of poverty; health is the
absence of disease or discomf ort. It has
been a f requent ex perience of phy si
cians to find that patients do not dis
cover their lack of knowledge of certain
f unctionings of the body until some part
becomes affected, and then the phy si
cian is f aced with as much of a psycho
realize it is doubtf ul that any internal
problem within our country, our social
group or our f amily could be as im
por tant as a t t a c k from the outside,
which if successful, would deprive us
of the ideals upon which we f ound our
understanding of liberty and peace.
Human history has shown that almost
since the dawn of civilization there have
been periods of peace a nd ho s t i l i t y .
Histor y has tried to trace the causes of
war and has f ound these causes existent
in peace, or rather in times of peace.
Whe n the historians of the f uture write
the history of the T wentieth Centur y,
it is probable that little attention will be
given to the period between the two
great wars of the first half of this cen
tury. T he first half of the century will,
rather, be cons i de r e d as a unit a
unit dur ing which hostility decided the
course of the nex t step of civilization.
W ha t transpired between the two per
iods of war will be considered, a few
hundr ed years from now, only in terms
of its effect on the beginning of one
phase of hostility or the result of the
other.
Peace is not isolated to a period of
time; peace is truly a state of mind.
T here is no doubt that it has come more
frequently to the individual than it has
to any group of individuals, although
there have been times when groups, and
in fact, whole nations have devoted eras
to the pursuit of peace. So f ar in man's
history every one of these eras has end
ed in hostility. W e might ask how this
could be, how could the pursuit of peace
have been the contributing and direct
causes of actual hostility? A g ain the
answer is in the mind of the individual.
T he mind that thinks and lives peace
does not experience hostility unless it
comes from the outside. V ar ious move
ments have been established for the pur
pose of br inging about wor ld peace. A ll
have no doubt played their part, but I
believe no one in the light of today s
events would state that they succeeded.
One possible reason for their failure
was probably due to the lack of either
T he ^e ability or the opportunity to alter
Ros icr ucian thinking of humanity . T he roots of
hostility, in fact the very elements upon
which it thrives, are greed, hate and
Ma y selfishness, one contributing to the other
1 942 until it becomes impossible f or us to iso
late one of these contributing factors as
the f undamental cause. Therefore, it
would be appar ent upon the acceptance
of this assumption that the opposite of
selfishness, greed and hate is a state of
peace in the mind of the indiv idual who
has been able to eliminate these from
his mind. He who does not covet what
another has, he who does not hold in
his heart a dislike for his neighbor,
whether that neighbor be nex t door or
in the nex t continent, and who finds
contentment and satisf action in the serv
ing of God and man truly is at peace.
Using this criterion, f ew are at peace.
Few of us can meet this r igid definition
of peace. Whi l e we would hesitate to
say we were greedy, selfish or hateful,
we are opinionated to the point where
some opinions frequently become almost
a set pattern of behavior, which in its
final analy sis is based upon selfishness.
I f universal peace is to come to this
earth, it will not be f ormulated alone in
the battlefields and in the treaties at the
conclusion of these eras of hostility. It
will be f ormulated in the minds of the
participants, whether they be in the
battlef ront, in the home, or the factory.
How to do this is the problem of edu
cation, religion and fraternalism. A ll
have made steps in this direction. W e
are confident that in the democracies of
the wor ld there have been steps made
that are now apparent; but it has only
begun.
If peace is to endure in the f uture it
will be because the causes and ground
work are laid now. J ust as the roots of
hostility are inevitably tied up in the
eras of peace, as has already been point
ed out, so must it be realized that the
roots of permanent peace must be cul
tivated in the era of hostility. Everyone
can do his or her particular part by de
voting all efforts in every way possible
to the culmination of this era of hos
tility, to the ultimate victory which we
all seek, and at the same time be plant
ing the seeds of hope and peace in the
minds of all whom he contacts. If you
feel that adjustments are diff icult in
these trying times, avail yourself of the
services of the Cathedr al of the Soul.
A copy of the book, Liber 777, which
ex plains the activities and purposes of
the Cathedr al of the Soul, will be sent
upon request.
Posteritys Heritage
B y D a p h n e Da n i e l s , F. R . C.
O S I C R U C I A N S
ex perience a great
thrill of pr i de in
the realization that
t he pr e c e pt s of
t he O r de r dat e
far back into the
researches of men
and women of an
tiquity. T o know
that the teachings
of t he Ros icr u-
cians hav e stood
t he t es t of t ime
and have grown a nd e x pa nde d since
the days of their traditional f ounding in
the reign of Amenhotep I V brings sat
isfaction and confidence to the heart of
every follower. T his makes the Rosi
crucian student continually aware of
the debt which he owes to the leaders
of thought and deed in days gone by.
But it also makes him acutely conscious
of the fact that f uture generations will
look to us for our contribution to the
wor lds knowledge and its ideals. W e
are not unmindf ul of the task that lies
before us, not only as Rosicrucians but
as citizens of those countries whose
democratic ideals provide us with the
freedom and the r ight to seek greater
knowledge of nature and the universe.
T oday a great war is being waged to
determine whether or not our demo
cratic form of government is to survive.
Rosicrucians everywhere are meeting
the challenge, both on the battlef ield
and on the home front. Convinced as
they are that the f uture advancement
of civilization is dependent on the right
of mankind to enjoy the freedoms of
democracy, to ex pand knowledge and
use it f or the good of all, they are
wholeheartedly rendering service in the
war effort both here and abroad. T here
is no doubt in their hearts that they and
their fellow patriots will win the fight,
sacrifice though it may mean.
T hr oug h this war effort Rosicrucians
are contributing in grand manner their
share for the freedom, the protection,
and the individual rights of posterity.
T his is no small contribution, as all
must admit. Y et it is not enough, for it
is the same contribution being made by
hundreds of other democratic citizens.
Rosicrucians feel an even greater per
sonal responsibility in their contribution
to the future.
A s members of the Rosicrucian Or der
they will pass on to the f uture genera
tions a rare heritage of secret wisdom
preserved throughout the ages and add
ed to from generation to generation.
T heir loyalty, their steadfastness, in
study and membership has enabled the
organization to ex pand until today it
embraces not just an administr ation de
partment for the dissemination of the
ancient knowledge, but great cultural
units for f urther research to add to the
sum total of the teachings. Each gen
eration must add something to the Rosi
crucian philosophy else it would not be
the progressive study that we know it
to be. T his generation is f ulf illing its
responsibility as have those who pre
ceded us. T o posterity, therefore, we
shall turn over something very inspir
ing as well as practical for the future
growth of ma nk i nd in the f o r w a r d
march toward Illumination.
But there are many members who
feel that the contribution they make
through war effort, through their mem
bership in the Rosicrucian Or der , is not
enough; they want to do something
more, something personal f or the wel
fare of f uture generations. These Rosi-
crucians recognize themselves as the
little people of the world. T hey are
the housewives, the farmers, the mer
chants, the business men, who have no
political ambitions and therefore will
never have their names carved in the
halls of historical fame. But they also
know that the world is made up of the
little people who wield a mighty
power for good or for evil in their in
dividual ways of life. A country is as
strong or as weak as the character of
its people. A t no time is this more ap
parent than in the days of great nation
al crisis.
T o those who are puzzled concerning
what they might personally do in behalf
of posterity, let me tell you of the heri
tage that one Rosicrucian is providing
f or the future. In her own words she
writes as follows: A farm gives one a
good chance to be a Rosicrucian. T he
soil of this f arm has been enriched by
my use. I am planting violets on the
spring banks for some little girl to find;
planting trees to shelter both people
and livestock from the heat of summer
and the zero winds of winter. I am
planting grapes and f ruit trees for some
mother in later years to rear her chil
dren mor e he a l t hf ul l y . I have also
started to give attention to the protec
tion of wild life. I know of no better
way to help people who come after me
than this.
T his letter is a wonderf ul lesson to
us all that we can individually as well
as collectively do something definite
and concrete f or the f uture betterment
of this old earth. W e do not all live on
farms, so we cannot all plant trees that
will live long after us, but there are
many, many programs that we can fol
low to fulfill such an ideal. Not the
least of these is the responsibility of
maintaining good health so that our
children and our childrens children will
be strong, healthy, upr ight men and
women. W e must keep alive in the
hearts and minds of our y outh through
the home, the school, and the church
the ideals of democracy and the pre
cepts of honesty and integrity.
Each of us must wor k out such pro
grams in the light of our individual cir
cumstances, but let us not shirk our re
sponsibility in the days ahead so that
posterity can point a fiinger at our gen
eration and ask, W ha t did they give
us as a stepping- stone to greater ac
complishments? T he question must
not go unanswered.
The
Rosicrucian
Digest
May
1 942
O U R N E W C O V E R
W e are pr oud to announce that our new cover illustr ation was or ig inally a painting
by Dr . H. Spencer Lewis. It is a water color done by him several years ag o, while at
tending a Rosicr ucian Congr ess in Eur ope.
A s a deep student of human natur e and a keen observer, Dr . Lewis could see pathos,
tr agedy , comedy , and human interest in even the simple things of dail y lif e. T heref ore,
wher ev er he tr av elledto Eg y pt , Eur ope, or the Mediter r anean countrieshe took with
him his cameras and ar t par apher nalia. Whene v e r possible to take an hour aw ay fr om
his of f icial duties, he would make a water color or oil painting of some scene or incident
that depicted the peoples or the customs of the land in which he was. A r eview of these
painting s , therefore, constitutes an ins ig ht into those values which he placed upon the
thing s of his ex periences.
In our cover design, we see a r ambling medieval street of a central Eur opean countr y .
In the f oreg round is an old bookseller, a bibliophile, deeply engrossed in r eading one of
his ow n wares. He cherishes his books as a g reat tr easure. In f act, it is w ith g reat re
luctance that he par ts with them, even to make a sale. It is in such places as this book
stall that copies of some of the old Rosicr ucian wor ks in v ar ious lang uag es may still be
f ound. Ma ny of these old Eur opean booksellers are themselves Rosicr ucian mystics.
T his painting was not ex ecuted by Dr . Lewis w ith the intention of its ever becoming
a cover design f or this mag azine. Howev er , we hav e adapted it to the "Ros icr ucian
Dig es t ", f or we believe our readers will enjoy the s pir it it convey s. T hus ag ain in this
manner Dr . Lewis contributes to the "Ros icr ucian Dig es t .
The Usefulness of Beauty
By S o r o r E l s a F. A n g l e
HE wor ld is f ull of
g l or i o us o bj e c t
lessons for those
who wish to learn
a n d p r o f i t by
them and all that
is needed is a re
ceptive mood.
A t the a nn ua l
f l ow e r s how in
G r a nd C e nt r a l
Palace, New Y or k
C i t y , o ne ma y
g a i n t he m o s t
pr of ound lessons, which stimulate the
whole being to nobler efforts of cooper
ation with Natur es laws. T here one
may see spread out in ex quisite patterns
the endless variety and beauty shower
ed upon mankind by an infinite, lavish,
creative Force. T he my r iad forms and
colors and odors def y description, but
leave one definitely humble and ador
ing before such magnificent display.
One cannot help but marvel at the
knowledge and patience of men who
have devoted endless time and efforts
to such close observance and contact
with the laws of Nature, governing this
procedure of growth. T here are blos
soms and shrubs and trees of the great
est variety brought into flower at a de
sired time, contrary to their innate in
dividuality . T he intimate knowledge of
the ex act requirement of each, and the
law and labor to provide it f or this de
sired purpose, br oug ht about this ap
parent miracle. T he very atmosphere
these beauties of nature provide is most
stimulating to the higher self within
man.
Faces are beaming, eyes are shining,
joyf ul remarks are being ex changed
among total strangers; a general deep
admiration and appreciation is perme
ating the f r agr ant air and has this uni
f ying effect. T r uly it is refreshing to
the soul and body and re- charges the
whole being with creative desires and
love for God and man.
Whil e one experiences this glorious
feeling every year, there is an added
signif icant lesson this year which wrings
the heart because of a deep feeling of
love for all mankind at strife, and suf
fering the cruelties of inhumane condi
tions. A r e there no leaders of men who
have tried earnestly with untir ing ef
forts to comprehend the laws by which
alone men can live in harmony and con
tentment? Has anyone made it his life
work to know the simple but exact re
quirements of men generally and then
set out to provide them, so they may be
able to grow and flourish and bear fruit?
Has no one perceived the possibility of
every country representing a garden
spot, br inging its own variety to beauty
and usefulness, which we all could joy
f ully praise and admire and f ind wor thy
of a prize of distinction for accomplish
ed results?
T here is indeed need of inspired de
signers and laborers to transform the
cluttered up and misused areas, and
above all the wasted land, into garden
spots where man can provide for his
needs and be at his best; a joy to him
self and to every beholder as definite
evidence of his divine purpose. If one
country set its mind to this effort of
(Concluded on Page 154)
| SANCTUM MUSINGS |
T H E A R T I S T R Y O F L I V I N G
By T h o r K i i m a l e h t o , Sover eig n Gr a nd Mas ter
I V T he C h a r a c t e r
N O U R pr e v i ous
a r t i c l e we illus
t r a t e d how t he
he a r t of man
that i nne r force
we call souldic
tates the ideals of
our consciousness.
Now we want to
e mpha s i z e t ha t
the ideal of life is
the goal t ow a r d
w hi c h t he char
acter is evolving.
Every ma ni f e s t a t i o n of life contains
traces of a dominating and guiding
ideal. Dr . H. Spencer Lewis says, that
the character may never be complete or
perfected, because a single experience
in life, of only a moments duration, may
alter, change or affect the character.
He ex plains that every thought or act
prompted by the ideal brings the char
acter one degree nearer to the point
where it is a complete and ex act dupli
cate of the ideal in the heart. T he at
tainment of that point, and the absolute
perfection in the imitation of the ideal
character is a labor of day- to- day en-
T he deavor. T hus character is ever in the
Ros icr ucian makin9- h advances according to our
p.. experiences, tests and trials toward the
*8est ideal consciousness in man. It is for
Ma y this progress toward the ideal that the
1942 tests and trials are necessary and con
structively beneficial. It is for this prog
ress of the soul that the wor ld exists.
It is for this progress that we live here
on earth.
Robert Ov en of New Lanark, who
was the pioneer in protection of child-
labor, himself a great manuf acturer and
an M. P., says in a statement on educa
tional principles: A mans character is
a product of the circumstances in which
he is born, lives, and works. Ev il con
ditions breed evil men: good conditions
develop good men. T oday man is sur
rounded by c o ndi t i o ns w hi c h breed
selfishness, ignorance, vice, hypocrisy,
hatred and war. If a new world is to be
born the first thing that must be done is
to spread the truth concerning the f oun
dation of character; namely, that mans
character is made f or him and not by
him. W i t h this he means that the en
vironment a nd t he living c o ndi t i o ns
have a great influence upon the char
acter of the individual.
T he nobility of a mans character lies
in the hig h ideals of his consciousness.
Many personalities, past and present,
can be mentioned who have displayed
a superior ideal character. Psycholo
gists have noted, and all creative per
sonalities have demonstrated, that where
one's wor k is based on ideal love, there
is no line of demarcation between wor k
and play. One lof ty aim motivates all
ones activities, one noble emotion uni-
fies all ones efforts and aspirations.
T he sources of joy are infinitely multi
plied in the ideal consciousness. Wher e
as the undeveloped human being finds
pleasure in wor ldly enjoyments alone,
the more evolved person has all the joys
of the mind and the soul. He loves
books. He loves nature. He loves art
and music. He loves helping people.
He loves his work. T he pursuit of wis
dom is one of the most satisf ying joys
that life affords. T he task of self-
improvement may be a struggle but it
is always an ex hilarating one, and the
joy of achievement is prof ound. Par
ticipating in community enterprises, no
doubt, has its problems and difficulties,
but such experiences are of ex traordin
ary benefit, af f ording wonderf ul op
portunities to utilize all one knows,
broadening ones outlook, and increas
ing immeasurably ones knowledge of
lif e and human beings and human pr ob
lems. It is one of the best methods of
building up a noble character.
Perhaps intense desire for a wor ld of
beauty and peace will awaken in us the
inner vision necessary to reach the
noble ideal. No matter what the actual
conditions may be, we must do our
share in spreading our glorious ideals.
W e must speak of them. W e must
utilize every channel for ex erting an
influence. W e must take advantage of
all opportunities offered to spread our
Rosicrucian ideals. In our daily asso
ciations we should endeavor to raise the
conversation from mere platitudes and
into the higher vibrations of the ideal,
into the arts and sciences and spiritual
realms. Many people are under the im
pression that it is wrong to exert an
influence. T hey feel it is sufficient to
live up to t he i r hi g he s t i de a l s . Of
course, it is well to live an ex emplary
life, and thereby influence the envir on
ment, but it is not wr ong to try to exert
a good influence. W e are unconscious
ly ex erting an influence every moment
of our lives. W hy not, therefore, exert
a conscious influence? If y ou should
ask, when is an influence good, the an
swer is that the effort to make people
realize the oneness of all that lives, to
make people realize that the purely
physical and material are transitory, to
turn people's thoughts to God must
be worthwhile. W e want people to ad
mire and emulate a noble character. W e
want people to be humane, gentle, kind
ly, compassionate, generous, and help
ful. W e want them to be f riendly, not
merely tolerant. W e want them to think
of human beings, not profit. W e want
them to think of service, not merely
selfish gain.
A l l these ideals are the teachings of
the Rosicrucian philosophy. T hey are
universal ideals. Some day they will
prevail throughout the wor ld. Mankind
improves as it approaches these ideals.
Mere mechanical and scientific progress
does not make for a genuine soul un-
f oldment. A higher vibration means a
broader outlook, not another electrical
gadget. A higher vibration implies a
greater capacity for sympathy, under
standing, and identif ication with all that
lives, in short, development of a nobler
character.
T he life of every avatar is an inspir
ing ex ample of selfless, dedicated serv
ice, of the highest character expressed
in this world. vVe must not only admire
them, but make an effort to emulate
them in our diminutive way. Making
the most of our talents and oppor tuni
ties now will open the way to genius
and wider opportunities later in life, or
in the nex t incarnation. A n occult or
ganization is a training school for world
service. Everyone, whether a member
of an occult school or not, who thinks
and acts in terms of service to human
ity is in harmony with the Cosmic
forces and will be the recipient of pow
er to carry on his activities more ef
fectively. It is ones record of service
that de t e r mi ne s the standing on the
Path.
Initiation is the great climax of hu
man development. Initiation marks the
entrance into the spiritual kingdom.
Initiation is as great a moment in the
life of a man as individualization would
be in the life of an animal. T he great
masters tell us to begin preparing for
initiation today. W e should not post
pone it from incarnation to incarnation,
and from cycle to cycle. T he divine
flame within every one of us can be ex
tinguished and atrophied in time by a
brutal and animal existence. In our
freedom to be or not to be we are the
determining factors for attainment and
illumination and initiation.
How shall we begin preparing today?
T here are several steps that everybody
can take. W e can make every effort to
improve our character, to weed out
vices and to strengthen virtues. W e can
increase the love aspect of our natures.
W e can overcome prejudice, narrow
mindedness, superstition and intoler
ance. W e can start to control our
nerves, our speech and our actions. W e
can increase our capacity to serve. W e
can work with the forces making for
evolution by ex erting our influence to
the utmost.
T he new wor ld will be born because
it is the dream, the passionate prayer,
the unceasing effort of millions of aspir
ing human beings. T he very f ounda
tion stone of this new age must be love,
a love that embraces pity and compas
sion, and good will toward all that lives.
T his love includes all nations, and all
races, and all religions. T his love in
cludes all the kingdoms of life. T his
love means eradicating the desire to in
jure any thing that we do not need for
sustenance, either vegetable or animal.
It is true that life sustains life from a
lower to a higher scale. One kingdom
in nature rests upon a lower, which is
its f oundation and its support. But de
liberate injur y or brutal destruction
should never be perpetrated. Br utal acts
cause karmic results in this life and also
in the nex t incarnation.
T here is today an unparalleled op
por tunity for the spiritual minded stu
dent throughout the world. Now, if
ever, is there a generation that thirsteth.
Now, if ever, the blind seek for light.
Now, if ever, those in the throes of
despair seek courage, hope and f aith.
T he answer to that cry for light may
take many forms. Perhaps religion will
endeavor to answer the challenge. Whe n
religion stands firm for human dignity
and social justice and brotherhood, it is
making an effort to point the way. Per
haps education will become less me
chanical. Perhaps philosophy will be
come more definitely spiritual. Perhaps,
compelled by the sheer horror of mod
ern events, science, that false god of
our present age, may become more com
passionate and link its methods and ob
jectives with spiritual ideals and r ight
eousness. Perhaps art and architecture
and music will endeavor to express a
lof ty f aith rather than mirror the dis
integration of the age. T houg h inspira
tion should come from all these direc
tions, yet the inspiration of the indiv id
ual student and worker is needed today.
It is nee de d in fiction, in dr a ma , in
poetry, in newspapers and editorials, in
magazines, on the screen and over the
radio. It is thr illing to contemplate the
fields of usefulness open to the average
student of mysticism.
O students of the present day, how
f air a work you may do for the benefit
of the world and for the glory of God!
Rest not with the temporal, the immedi
ate, the destructive and superficial. Rise
to the height of the universal divine
ideas. Embody them in every gracious
and compelling form. T r y to bring the
world closer to the heart of God. T r y
to restore the great ideals of mercy,
love, compassion, and brotherhood of
man and beast to our begrimed gen
eration. Light the road away from dis
mal death. Light the road to the City
Celestial, the Hear t of the Wor l d.
V V V
T H E US E F UL NE S S O F B E A U T Y
(Continued f rom Page 151)
The
Rosicrucian
Digest
May
1942
transformation within its own borders
and utilized all its human material to
create such a garden spot, in close com
pliance with Gods laws, it would be
come an ex hibit the whole world would
admire and desire to imitate or even
surpass.
Man must not be satisfied until he
establishes such harmony and beauty,
and repairs all waste and misused plac
es, since they are a sacred heritage
given to man. A heavy penalty goes
with disobedience to God's laws and no
one can escape it. W e either manage
our possessions wisely or we take the
inevitable consequences, as foretold by
Mar k 12:9, W ha t shall therefore the
Lord of the vineyard do? He will come
and destroy the husbandmen, and will
give the vineyard to others.
The Way of Li fe
S IMP L E A N D D E F I N I T E R U L E S F O R A L L
By D r . H . S pe nc e r L ewis , F. R . C.
(T he Ros icr ucian Dig est, J une, 1932)
H E ot he r da y a
s ma l l pa mphl e t
came to my desk
bearing the t i t l e ,
"T he W a y In
B us i ne s s . T hi s
pamphlet pointed
out t h a t t he r e
were certain defi
nit e r ul es a nd
principles and cer
tain e s t a bl i s he d
s y s t ems f or the
use of the business
man which would guarantee a certain
degree of success in whatever business
field these methods were applied.
A s I read the pamphlet I was remind
ed of the fact that there have been many
books written pointing out the way to
success in art and in music, in business,
commerce, law, navigation and many
other fields of activity. T here are other
established systems guaranteeing suc
cess or happiness, health and prosperity
along definite lines.
V iewing life broadly we have several
schools or systems of procedure. There
is the school of moral practice and
moral regulation intended to guide man
correctly and surely to the utmost of
spiritual a nd religious c ont e nt me nt .
There are other systems devoted to the
ethical procedure in life, guaranteeing a
certain degree of cultural and ethical
de v e l opme nt that brings peace and
happiness.
If we take the three most universally
recognized systems, the moral or reli
gious, the ethical, and the commercial,
we f ind that each of these has its school
and its temple. T he moral and religious
path has its church as its monumental
academy. T he ethical system has its
schools and libraries and forums as
monumental academies, and commerce
has its huge factories and business of
fices. But all three of these combined
do not constitute sufficient guidance and
sufficient instruction in aiding the aver
age man and woman to attain the ut
most of life and to enjoy life abundantly .
There is a fourth way that is neither
religious, ethical, nor commercial. It is
the Cosmic or natural way and includes
the truthf ul and usef ul fundamentals
f ound in the other three, plus a great
deal more.
T he way of life is not necessarily the
way of religion, the way of culture, or
the way of commerce. Commerce has
its business systems, its business codes,
and its business laws. T he way of cul
ture has its pr i nc i pl e s , its unwritten
rules, its changing ideals, and its vacil
lating dictates. T he way of religion is
beset by a diversity of attractive side
paths and by a total lack of progressive
unf oldment for those who are rising to
greater heights. T he way of life, on the
other hand, is standardized and is be
y ond the modif ications and regulations
of mans whims and fancies and is uni
versal and, therefore, wholly competent.
The
Rosicrucian
Digest
May
1942
Rosicrucianism is the temple and the
system of this f ourth path, the way of
life. It teaches what the other three
systems do not teach. It includes what
the other three have ex cluded. It offers
what the seeker for happiness and suc
cess in life cannot find elsewhere. It
deals with f undamentals that apply to
the life of every man and woman of
every country and of every race and
creed. Business or commercial occupa
tion can in no wise affect it. Religious
convictions and beliefs cannot modif y or
alter it. Personal opinion and the prog
ress of the seeker on the path have no
effect upon it.
A l l human beings, regardless of their
social or religious stations in life, are
seeking to make the utmost of their
positions and to attain the highest de
gree of contentment and happiness in
that part of the wor ld or among that
nation of people in which they find
themselves. A true path of success and
happiness will not include the distinc
tions of locality but will point out the
false effects of what seem to be the dis
tinctions that separate us from our uni
versal kind. Rosicrucianism is just such
a system. It teaches how the health may
be improved, how the ethical and moral
principle of life may be applied to the
best advantage, how business and com
merce generally, may be used to bring
a personal power and a personal reali
zation of success that may not be at
tained in any other manner.
Rosicrucianism is the way , it is the
path to the realization of our desires
and our ambitions.
Many of the great masters in the
past, and many of the philosophers,
have spoken of T he W a y . Speaking
in a spir itual sense, Jesus said, I am
the W a y , meaning He was a repre
sentative of the ideals and principles
that constituted the true way to spir
itual and heavenly bliss and content
ment. Elbert Hubbar d, the great writer
and poet, said on one occasion, I am
the way to better business, and he
meant that his writings, his methods,
his systems would lead to greater busi
ness success; and no one ever chal
lenged his statement. T he Rosicrucians
say, Here is the way in lif enot just
in business, not just in religion, not just
in society, but in lif e generally and
inclusively.
From the Cosmic point of view, the
way in life is as definitely established
by restrictions and wide avenues of
conduct as any path devoted to the arts,
the professions, or business. But where
as business is surrounded by rules and
regulations laid down by man, and the
path to spiritual attainment is fraught
with individual i nt e r pr e t a t i o ns and
muted doctrines, the way of life is uni
versally and Cosmically ordained and
there is no escape from its regulations
and no excuse for violations of its laws.
T he way of life is neither narrow nor
so universally wide that it fails to be a
path that is without form or direction.
It has no da r k e ne d pl ace s pas s ing
through v a l l e y s of s upe r s t i t i on and
doubt but traverses the highest hills in
the br ight sunlight aff ording the clear
est view of distant horizons. It has no
rich rewards held ex clusively for those
who reach its ultimate end but offers
the bounties and blessings day by day
to those who f ollow its course. It does
not end in some distant future beyond
the veil of human understanding but
has its stations of palms at the close of
each day af f ording rest, contentment,
and t e mpor a r y v i c t o r y to each who
reaches these stations. It is ever a path
beginning and ending with each day of
life. Should transition come unex pect
edly anywhere along the way , there is
no abr upt ending to an uncompleted
journey but a satisf actory attainment of
the goal as the closing of life itself.
T he Rosicrucian teachings and the
Rosicrucian g ui da nc e c ons t i t ut e the
preparation for entering upon the way
of life, and the companionship of the
members of this great human fellowship
constitutes the guides and directors who
journey with the others and ex tend their
hands in fellowship and help, that the
weaker ones may be encouraged to keep
upon the path and to continue on the
way . A l l of the pitf alls, all of the dan
gerous spots, all of the places of temp
tation, illusion, misrepresentation, deceit
and f ailure are caref ully marked and
pointed out so that the pilgrim on the
path may reach the daily resting place
and f ind another period of victory cred
ited to his passage through life.
R OY A L B A T HS
Not f ar distant fr om Sacs ahuaman Fortress, first constr ucted by Per u's prehistoric Indians , are these remains of baths once
used by the Roy al f amily of an Inca. Fresh s pr ing water pours into a hollowed stone basin, f or ming the top bath. T he water
overflows f r om this, thr oug h trenches cut int o solid stone, into the nex t lower bath, and thence fr om there by the same
means into the bottom bath. Onl y the upper bather had any assurance of cleanliness. Note the chair adjacent to the lower
bath, hewn f r om a hug e stone block.
(Cour tes y of A MO R C Camer a Ex pedition.)
W h a t Wi l l T he F ut ur e Re v e a l ?
What lies behind the veil? What will the morrow bring forth? Men have brought
burnt offerings to the gods, shared their worldly possessions, traversed mountains and
plains to visit oracles, al! in the hope of having revealed to them the unknown future,
little realizing that it rested unshapen in their own hands. The minds of men have
labored for ages with various devices and methods to fashion a key that would unlock
the door that conceals the moment just beyond the present.
From antiquity the strangest of the systems attempting a revelation of the future has
been numerology. Is it but a shallow superstition of the ages, or does it provide the
means, sought since time immemorial, for a secret insight into the future?
T he A ncient System of Numer olog y
The Reader's Research Academy presents a series of enlightening discourses on the
subject ot numerology. It is an expose of the many false systems which have suppressed
the truth about this fascinating topic. It goes back to the mystical meaning and divine
virtue of numbers which formed the important part of the philosophy of Pythagoras.
It discloses the trickery in the NA ME NUMBER systems sold generally in book form.
Two of these especially prepared manuscripts will be sent for the ONLY
nominal sum of 50 cents monthly. You may subscribe for but one s\
month, or as many months as you desire. The discourses are easily
understood and they will prove interesting and entertaining to you. Brings youmonthly
Just send your remittance and request to the address below. 5itharposttscp!1d!
THE READERS RESEARCH ACADEMY
ROSICRUCIA N PARK SA N J OS E, CA L IFORNIA , U. S. A.
Me mbe r of
F U D O S I "
( F e de r a t i o n Uni-
v e r s e l l e des
Ordres et
S ocietes
I n i t i a t i q ue s )
T H E P U R P O S E S O F
THE ROSI CRUCI AN ORDER
T he R o s i c r uc i a n Or de r , e x i s t i ng i n a l l c i v i l i z e d l a nds , is a non- s e ct a r i an
f r a t e r na l body of me n a nd w ome n de v ot e d t o t he i nv e s t i g a t i o n, s t udy and
pr a c t i c a l a ppl i c a t i o n of na t ur a l a nd s pi r i t ua l l aw s . T he pur pos e o f t he o r
g a ni z a t i o n is t o e na bl e a l l to l iv e i n ha r mo ny w i t h the cr e at i v e , c ons t r uc t i v e
Cos mic f or ces f o r t he a t t a i nme nt o f he a l t h, ha ppi ne s s a nd peace. T he Or de r
is i nt e r na t i o na l l y k no w n as "A M O R C " (a n a bbr e v i a t i o n) , a nd t he A MO R C
i n A me r i c a a nd a l l o t he r l a nds c o ns t i t ut e s t he o nl y f o r m o f R o s i c r uc i a n
a c t i v i t i e s uni t e d i n one body f or a r e pr e s e nt a t i on in the i nt e r na t i o na l f e d
e r a t i on. T he A M O R C does not s el l i t s t e a c hi ng s . I t g i v e s t he m f r e e l y to
a f f i l i a t e d me mbe r s , t og e t he r w i t h ma ny o t he r benef it s . F o r compl e t e i n
f o r ma t i o n a bo ut t he be ne f it s a nd a dv a nt a g e s o f R o s i c r uc i a n a s s oc i a t i on,
w r i t e a l e t t e r to t he a ddr e s s be l ow , a nd as k f or t he f r ee book "T he Secr et
H e r i t a g e . " A ddr e s s S c r i be S. P . C.. i n car e of
AMORC TEMPLE
Rosicrucian Park, San J ose, California, U. S. A.
(Cable Address: AMORCO)
Supreme Executive for the North and South American Jurisdiction
RALPH M. L EWI S, F. B.C . Imperatnr
D I R E C T O R Y
PRI NCI PAL AM KBI CAN BRANCH ES OF TH E A. M. O. It. C.
T he f o l l o w i ng ar e t he pr i nc i pa l c ha r t e r e d R o s i c r uc i a n L odg e s a nd C ha pt e r s i n t he U ni t e d S t at e s , i t s
t e r r i t o r i e s a nd pos s es s ions . T he na me s a nd a ddr e s s e s o f o t he r A me r i c a n B r a nc he s w i l l be g i v e n upon w r i t
t en r e que s t .
CALI FORNI A
Los Angel es:
He r me s L odg e , A MO R C T e mpl e . Mr . G i l be r t N.
Ho l l o w a y . S r ., Mas t e r . R e a di ng r oom a nd i n
q ui r y of f ice open da i l y ex cept S unda y s : 11 a. m.
to 5 p. m. a nd 6 to 8 p. 111. : S a t ur da y s . 12 noon
t o 4 p. r n.. 148 No. G r a me r c y P l a ce .
Oakland:
O a k l a nd C ha pt e r . * P acif i c B ui l d i n g . 1 6th a nd .J r f -
f e r s on S t r e e t s : Mr . A l f r e d W . Gr oe s be ck , Ma s t e r :
Mr s . B e r na r d D. S i l s by . S e cr e t a r y . C onv oc a t i ons
1st a nd 3r d S unda y s . 3 p. 111. i n W i g w a m H a l l :
L i br a r y . R o o m 400. ope n a f t e r no o ns . 2 t o 4: 30.
e x cept S a t ur da y s : T ue s da y . W e dne s da y a nd F r i
da y e v e ni ng s . 7 to 9 p. m. P ho ne H i g a t e 5996.
Sacramento:
C l e me nt B . L e B r un C ha pt e r . * Mr . W i l l i a m P o p
per . Ma s t e r . Me e t i ng s 1st a nd 3r d F r i d a y s at
8 p. m. . F r i e nds hi p H a l l . Odd F e l l o w 's B ui l d i n g .
9 t h a nd K S t r e e t s .
Long Beach:
L o ng B each C ha pt e r . Mr . W i n . J . F l ur y , S ecr e
t a r y . 2750 Che r r y A v e nue . Me e t i ng s ev er y T ue s
da y a t 8 p. m. . C o l o ni a l H a l l . 951 L oc us t A v e nue .
San Diego:
S a n Di e g o Cha pt e r . Mr s . C. S hul t s . S e cr e t a r y .
1261 L a w S t r e e t . P a ci f i c B e ach. Me e t i ng s 1st a nd
3r d S unda y s at 4 p. m. . H a r d of H e a r i n g L e a g ue 's
H a l l , 3813 He r be r t S t r e e t .
COLORADO
Denver:
C ha pt e r Mas t e r . Mr . A . T . S t r e a t e r : S e cr e t a r y ,
Mr s . L o ui s F. B r a nc h. 12 E. B a y a nd. Me e t i ng s
ev er y T hur s da y , 8 p. m. . F r a t e r na l B ui l di n g , 14th
a nd G l e na r m S tr e e t s .
MASSACHUSETTS
Roston :
J o ha nne s K e l pi us L odg e . W i l l i a m A . Cor e y , S ec
r e t a r y . T e mpl e a nd r e a di ng r o o m. S ui t e 237.
739 B oy l s t on S t r e e t . C onv oc a t i ons f o r me mbe r s
T hur s da y e v e ni ng a nd S unda y a f t e r no o n. S pe ci al
Conv oc a t i ons f o r a l l me mbe r s a nd f o r a l l deg r ees
t he s econd Mo nda y of e a ch mo nt h ai 8 p. m. f r om
S e pt e mbe r t o J un e . S pe ci al s es s ions f o r t he pub
l i c S unda y e v e ni ng s a t 7: 45 p. m.
I L L I N O I S
Chi cago:
T he Ne f e r t i t i Mi no r L o dg e . * Mr . S. L . L e v e l l .
Ma s t e r : Mr s . V e r oni c a Ni c ho l s . S e c r e t a r y . R e a d
i ng r oom ope n da i l y . 12 to 5 p . m . , a nd 7: 30 to
l u p. 111. : S unda y s 2 t o 5: 30 p. 111. onl y . L a k e v i e w
B l dg . . 116 So. Mi c hi g a n A v e nue . R o o ms 408- 9- 10.
L e c t ur e s es s i ons f o r A L L me mbe r s ev er y T ue s
da y ni g ht . 8 p. m.
Chi c a g o (Col or e d) C ha pt e r . No. 10. Mr . R og e r
T homa s . Ma s t e r . 2920 E l l i s A v e nue . Me e t i ng s 1st
a nd 3r d F r i d a y s a t 8 p. ni . , 12 W . G a r f i e l d B l v d. .
H a l l R.
DI STRI CT OF COLUMBI A
T homa s J e f f e r s on C ha pt e r . Mr . F r a n k S. S mi t h,
Mas t er , 1334 F t . S t e v e ns Dr . , N. W . , T e l e ohone
T A y l o r 5166; Mr s . M. E l oi s e L a v r i s c he f f . S ecr e
t a r y , 1318 11th S t . . N. W . Me e t i ng s Conf e de r a t e
Me mo r i a l H a l l . 1322 V e r mo nt A v e . . N. W . . ev er y
F r i da y e v e ni ng , 8 p. m.
MARYLAND
Balti more:
Dr . E a r l K . My e r s . Mas t e r . 1917 E dmo nds o n A v e . :
Geor g e M. F r a nk o , J r . . S e cr e t a r y , 1536 McK e a n
A v enue. Me e t i ng s 1st a nd 3r d S unda y s of each
mo nt h a t 8 p. 111., I t a l i a n G a r de n H a l l B ui l di ng .
S06- 8 S t . P a ul S t r e e t .
FLORI DA
Mi ami :
Mr . C ha r l e s F. Me r r i c k , Ma s t e r . I l l S uns e t Dr . ,
P. O. Box 164. So. M i a m i : Mr s . R. E . T ho r nt o n.
S e cr e t a r y . 220 S. W . 18th Roa d. Me e t i ng s ev er y
S unda y . 3: 30 p. m. at B e r ni Hot e l . B i s ca y ne B l v d.
a nd N. E . 2nd S t r e e t .
MI SSOURI
St. Loui s:
C ha pt e r Ma s t e r . Mr . L . J . S ma r t . 1731 N. 48th
S t . . E. S t . L*>uis. I l l i n o i s . T e l e phone B r i d g e 1336:
Mr s . J . B . Re i c he r t . S e cr e t a r y . 2931 Mi l t o n B l v d. .
S t . L o ui s , Mi s s our i . Me e t i ng s 1st a nd 3r d T ue s
da y of each mo nt h. 8 p. i n. . Roos e v e l t Hot e l . 1903
De l ma r B l v d.
NEW YORK
It 11Halo:
C ha pt e r Ma s t e r . Mr . W i l l i a m A . G e l o ne k ; Mr s .
S y l v i a R o ma n. S e cr e t a r y . 36 S y ca mor e S t . Me e t
i ng s 1s t a nd 3r d S unda y s . 7: 30 p. in.. L a f a y e t t e
Hot e l .
New York Ci ty:
Ne w Y or k C ha pt e r , * 250 W . 5 7t h S t . Ur . W a l t e r
G. K l i n g ne r . Ma s t e r : Mi s s B e a t r i ce Cas s . S ecr e
t a r y . My s t i c a l conv oc a t i ons each W e dne s da y ev e
ni n g a t 8 p. m. , a nd S unda y a t 3 p. i n. . f or a l l
g r ade s . I n q u i r y a nd r e a di ng r ooms ope n week
da y s a nd S unda y s , 1 to 8 p. 111.
B ook e r T . W a s hi ng t o n C ha pt e r . Mr . E ug e ne T .
Ho l de r , Mas t e r . 435 Ha nc o c k S t r e e t , B r o o k l y n:
Mr . P hi l i p D. Ne l s on. S e cr e t a r y . 20 S pencer Pl ace,
B r o o k l y n. Me e t i ng s e v e r y S unda v a t 8: 00 p. in.,
Y . M. C. A . Cha pe l . 180 W. 1 35th St.
WASHI NGTON
Seattle:
C ha pt e r Ma s t e r . Mr . T homa s W . 11. L e e : S ecr e
t a r y . Mr . W. F . L a r i mo r e . R e a di ng r oom a t 409
Ol d T i me s B l dg . , ope n w eek da y s 12 t o I p. m.
V i s i t or s w el come. C ha pt e r me e t i ng s 2nd a nd 4th
Monda y s . 8 p. ni . a t Ho t e l Ma y f l ow e r . Ros e R o o m.
4 t h a nd Ol i v e Wa y .
Tacoma:
C ha pt e r Ma s t e r . Mr . M i l t o n A . R e i ne r t s o n. P . O.
Box 1019. C ha pt e r me e t i ng s 1st a nd 3r d T ue s
da y s , 7: 45 p . m . i n A f i f i R o o m. Ma s oni c T empl e.
47 S t . He l e ns A v e nue .
(Di r e c t o r y C o nt i nue d on Nex t P a g e )
M i d i Hi A N
D e t r o i t :
T hebes C ha pt e r No. 336. Mr . W i l l i a m H. Hi t ch-
ma n, Ma s t e r . 16133 Cr us e A v e nue : Mi s s Do r o t hy
E. C o l l i ns . S e c r e t a r y , T e l . DA- 3176. Me e t i ng s at
t he De t r o i t F e de r a t i o n o f W o me n's C l ubs B l dg . ,
4811 2 nd A v e . , e v e r y T ue s da y , 8 p. m.
NKVV J E R S E Y
Ne w a r k :
11. S pe nc e r L e w i s C ha pt e r . Mr . E dw a r d Dudde n.
Mas t e r . Me e t i ng s ev er y Mo nda y . 8: 30 p. m. . 37
W a s hi ng t o n S t r e e t .
W I S C O N S I N
Milwaukee:
C ha pt e r Ma s t e r , Mr s . F r e d C. B o nd: Mr s . E dw i n
A . F a l k o w s k i . S e cr e t a r y . Me e t i ng s ev er y Monda y
a t 8 p. m. . 3431 W . L i s bo n A v e nue .
PENNSYLVANI A
Phi l adelphi a:
B e nj a mi n F r a n k l i n C ha pt e r . Mr . C a mp Ezel l .
Ma s t e r , 400 K e nmo r e R d . . B r o o k l i ne . U ppe r D a r
by , P a . ; Mi s s V i e nna K a e he l r i e s . S e cr e t a r y , 4736
B a l t i mo r e A v e nue , P hi l a de l Dhi a . Meet'ner s f or al l
me mbe r s ev er y S unda y . 7: 30 p. i n. at 219 S. B r oa d
S t r e e t .
P i t t s b u r g h :
F i r s t P e nn. L odg e . Mr . Da ni e l Hol e c y , Ma s t e r .
R . D. 4, B ox 804. R os e l a nd A v enue.
O R E G O N
P o r t l a n d :
P o r t l a n d Ros e Cha pt e r . F l or e nc e B ut s o n. Ma s t e r ;
Mr . H. T . H e r r i ng t o n. S e c r e t a r y . P ho ne T R- 0428.
Me e t i ng s , 714 S. W . 1 1 th A v e., ev er v T hur s da y
8 p. in.
I T AH
S al t L a k e C i t y :
Mr . He r ma n R . B a ng e r t e r , Ma s t e r . 3288 S . 2 nd
We s t S t r e e t . Me e t i ng s i n t he Iv o r y R o o m. New-
hous e Ho t e l . 1st W e dne s da y of each Mo nt h at
8: 1 5 p. m.
OKLAHOMA
Oklahoma Ci ty:
C ha pt e r Mas t e r . Mr s . Ne w ma n E. J o h n s t o n e : Mr.
F e r di na nd W . A r no l d, S e c r e t a r y , P hone 3- 5875.
Me e t i ng s ev er y S un d a y . 7: 30 p. i n. . R o o m 318.
Y . W . C. A . B l dg .
OHI O
Cl eveland:
Mr . H a r r y A . Do he r t y . Ma s t e r . 4864 E . 90th S t . .
G a r f i e l d H e i g ht s : Mi s s A nne R os e nj a c k . Secr e
t a r y . 12504 R e x f o r d A v e nue . Cl e v e l a nd. Me e t ing s
ev er y F r i da y a t 8 p. i n. . Ho t e l S t a t l e r .
Ci nci nnati :
Mr s . Ca r l A . H a r t s o c k , Ma s t e r : Mi s s He l e n V.
P opl i s , S e c r e t a r y . Me e t i ng s ev er y W e dne s da y at
8 p. i n., 2432 In g l e s i de P l a ce .
Dayton:
Dr . J . H. G i bs o n. Ma s t e r : Mr s . G . C. Hy ne s .
S ecr e t ar y . P hone Ma. 3933. Me e t i ng s ev er y Wed
ne s day , 7: 30 p. r n.. 56 E . 4t h S t . . R a nh H a l l .
TEXAS
Dal las:
L i l l i a n M. W e s t . Ma s t e r . Mr s . R o g e r Q. Mi l l s
S e cr e t a r y . 4300 L i v i ng s t o n A v e nue . Me e t i ng s 1st
a nd 3r d Monda y s . 8 p. m. . .Ief f er s on Ho t e l .
Fort Worth:
C ha pt e r Ma s t e r . Mr s . R u t l i P a g e . 1420 W a s h i n g
ton A v e., T e l e phone 9- 2702: S e cr e t a r y . Mr s Mack
D. S mi t h. C l e bur ne . T e x as . T e l e phone No. 7.
Me e t i ng s ev er y F r i da y . 7: 30 p. in., at E l k s C l uh.
P a r l o r B, 512 W . 4 t h S t . , F o r t W o r t h. T ex as .
I NDI ANA
I ndianapolis:
C ha pt e r Ma s t e r . Mr . R o be r t E . S c hmi d l a p: S ec
r e t a r y . Mr s . N o r ma S t r ubbe - B e a l l . 902 N. P e nn
s y l v a ni a . Me e t i ng s 2nd a nd 4 t h T ue s da y s , 8: 00
p. i n. . A nt l e r s Hot e l . B l ue Room.
South Bend:
C ha pt e r Ma s t e r . Mr . W i l b u r L . K l i ne . 1156 Fok
S t . . S. E. Me e t i ng s ev er y S unda y . 7 p. in.. 207 S.
Ma i n S t r eet .
Pr incipal Canadian Br anches and For eig n J ur is dictions
T he a ddr e s s e s o f ot he r f or e i g n G r a nd L odg e s , o r t he na me s a nd a ddr e s s e s o f t he i r r e pr e s e nt a t i v e s , w i l l
be g i v e n upon r e que s t .
AUSTRALI A
Sydney, N. S. W.:
S y dne y Cha pt e r . Mr s . Do r a E ng l i s h. S e cr e t ar y .
650 P a ci f i c H i g hw a y . Cha t s w ood.
CANADA
T or ont o, O nt a r i o :
Mr . C. M. P l a t t e n. Ma s t e r . S es s ions 1st a nd 3r d
S unda y s . 7: 30 p . m . . 10 L a ns dow ne A v e nue .
Vancouver, British Columbia:
C a na di a n G r a nd L odg e . A MO R C . Mr . C ha r l e s A .
Ca r r i c o, Ma s t e r . 1057 W . 7t h A v e . : Mr s . D. L .
B oi s ov e r . S e cr e t a r y . 876 1 3th A v e nue . W . , P hone
F a i r mo n t 1440- Y. A MO R C T e mpl e , 878 H o r nby
S t r eet .
Victori a, British Columbia:
V i c t o r i a L odg e . Mr . E r ne s t Ma c G i nni s . Ma s t e r :
S e cr e t a r y , Mr s . V. B ur r ow s , P ho ne E- 7716. I n
q u i r y of f ice a nd r e a di ng r oom. 725 C o ur t ne y St.
Winnipeg, Manitoba:
C ha r l e s Da na De a n Cha pt e r , 122a P ho e ni x B l ock .
Mr . W i n. Monr o G l a nv i l l , Mas t e r . 630 Ma r y l a nd
S t r e e t . S es s i ons f or a l l me mbe r s on W e dne s da y .
7: 45 p. m. t hr o ug ho ut t he y ear .
DENMARK
Copenhagen:
T he A MO R C G r a nd L odg e of De nma r k . Mr .
A r ut hur S unds t r up, G r a nd Ma s t e r : C a r l i A nde r
s en, S. R . C., G r a nd S e cr e t a r y . Ma nog a de 13th
S t r a nd.
ENGLAND
T he A MO R C G r a nd L odg e of Gr eat B r i t a i n . Mr .
R uy m und A ndr e a . F . R . C., G r a nd Mas t e r . 34
B a y s w a t e r A v e., W e s t bur y P a r k , B r i s t ol 6.
EGYPT
Cai ro:
Ca i r o In f o r m a t i o n B ur e a u de l a Ros e Cr oi x . J .
S a ppor t a , S e c r e t a r y . 27 R ue S a l i mo n P a cha .
Heli opolis:
T he G r a nd O r i e nt of A M O R C . Hous e o f t he T e m
pl e. M. A . R a ma y v e l i m . F . R . C.. G r a nd S ecr e
t a r y , % Mr . L e v y . 50 R ue S t e f a no.
MEXI CO
Que t z a l c oa t l L odg e . Donce l e s 92, De s p. 12. Me x
ico, D. F . S r a . Ma r i a L ope z de G uz ma n. Ma s t e r ;
S r . Ma ur i c i o L e on, S e cr e t a r y .
POLAND
P o l i s h G r a nd L o dg e o f A MO R C , W a r s a w . P ol a nd.
SWEDEN
G r a nd L odg e " R o s e nk o r s e t . " A nt o n S v a nl und.
F . R . C. , G r a n d Ma s t e r . V a s t e r g a t a n 55. Ma l mo ;
Ine z A k e s s on. G r a nd L o dg e S e c r e t a r y . S l o t t s g a t a n
18, Ma l mo.
SWI TZERLAND
A M O R C G r a nd L o dg e . 21 A v e. Da ppl e s , L a u
s a nne : Dr . E d. B e r t ho l e t . F . R . C., G r a nd Mas t er .
6 B l v d. C ha mbl a nde s . P ul l y - L a us a nne : P i e r r e
G e ni l l a r d, G r a nd S e cr e t a r y , S ur l a c B . Mont
Choi s i , L a us a nne .
DUTCH AND EAST I NDI ES
Dr . W . T h. v an S t o k k um. G r a nd Ma s t e r ; W . J .
V is s e r , S ecr e t ar y - Ge ne r al . G ombe l 33. S e ma r a ng .
Spanish- A mer ican Div is ion
Armando Font De La J ara, F. R. C. , Deputy Grand Master
Di r e c t i nq ui r i e s r e g a r di ng t hi s di v i s i o n to t he S pa ni s h- A me r i ca n Di v i s i o n, R o s i c r uc i a n P a r k . S a n J os e,
C a l i f o r n i a . U . S . A .
J UNI OR ORDER OF TORCH BEARERS
A c hi l dr e n's o r g a ni z a t i o n s pons or e d by t he A MO R C .
F o r compl e t e i nf o r ma t i o n as t o i t s a i ms a nd be ne f it s , a ddr e s s S e cr e t a r y G e ne r a l , J u n i o r Or de r . Ros ic.r u
ci an P a r k , S a n J os e , C a l i f o r ni a .
THE RO SI C RUC I A N PRESS. LTD. PRI NTED I N U . S . A
of levitation
I ndi as Secret Control of Natures Forces
It a l l s eemed so unc a nny . T he tense atmos pher e, the t hr obbi ng pul s at i ons , as
t houg h an el ectr ical cur r ent wer e pas s i ng t hr oug h y our body . T he n, s udde nl y , bef or e
y our eyes, the body of the s ubj ect to w hom y ou ha d spoken but a f ew moment s
bef or e, rises r ig i dl y , hor i z ont al l y , f r om the s tone f loor upon w hi c h it r ested. Y our
senses reel, as y ou r ealize t hat t his body , t his w e i g ht is r is ing w i t hout any phy s ical
s uppor t. Y o u i nv ol unt a r i l y s hak e y our s elf , as if to aw ak e f r om a dr eam. T hi s ca nnot
be pos s ible, y ou t hi nk , this contr ol of na t ur a l l a w . It mus t be i l l us i ona r y . Y o c o n
f ir m y our s us picions y ou thr us t y our ha nd i nt o the col d v apor - like s ubs t ance w hi ch
s ur r ounds the r i s i ng f or m. Y o ur ha nd passes f r eely a bout it. y ou e ncount e r not hi ng .
It is tr ue, y ou g as p, the body is l ev it at ed s us pende d in s pace. S o J ames D . W a r d ,
phy s i ci a n, w or l d tr av eler , a nd me t aphy s i c i an, des cr ibed an ex per ience in one of
Indi a s my ster y monas ter ies .
He w as one of the f ew oc cident al s ever to be per mit t ed to wi t nes s s uch f eats
i nc l udi ng t hat of s us pended a ni ma t i on. S cie nt i s t s hav e scof f ed at ac t ua l s us pended
a ni ma t i o n, but hav e nev er been abl e to e x pl ai n the phe nome non s atis f actor il y . 1 he
secret pr i nc i pl e is us ed in the O r i e nt , not f or theat r ical ef f ects, but f or my s tical
pur pos es . Dr . W a r d s r emar k abl e dis cour s e on the use of this s tr ang e power , e n
tit l ed, S us pe nde d A ni ma t i o n, is a v a i l a bl e as a s pecial g if t at this time.
Dr . W a r d , on nume r ous occas ions , was honor e d by the my stics of t he Or i e nt
becaus e of his keen ins ig ht i nt o t hei r w ay s a nd cus toms , a nd the int eg r it y of the
a ut ho r is ther ef or e unques t ione d.
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W a r d . A ddr es s :
The ROSICRUCIAN DIGEST
S a n J o s e , C a l i f o r n i a , U. S. A.
R os i c r u c i a n L i b r a r y
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ALONG CIVILIZATIONS TRAIL"
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