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The Rosicrucian Forum

August 1966 - June 1967

A u g u s t , 1966
Volum e X X X V II

No. 1

usickuciai

FHRUH
A private publication
for m em bers o f A M O R C

The Invisible College


T he Royal Society o f Lon<
whose im posing building
shown opposite, is the outgrc
o f a gathering o f philosop]
once called T he Invisible
lege. T he Royal Society
founded in 1 6 6 0 but it is
mated that, as a philosop}:
body, it had a m uch earlier
ginning. Som e o f the Rosi
cians o f the 17th century 1
part in the private philosopl
discussions which gave rise
this institution, one o f the i
em inent in the scientific w
today.

Greetings!
V

WHAT IS PUBLIC DECENCY?


instances, courts of law have decided in the
Dear Fratres and Sorores:
There is a wave of literature in circulation, favor of these bodies and permitted the dis
pamphlets, books, and periodicals that have tribution, which has offended the majority
been proclaimed by law enforcement bodies of the populace.
The protestants based their charge on the
as obscene and pornographic. Womens Clubs
and certain other organizations have likewise grounds that literature concerning sex which
decried such matter and have also placed it offends public decency falls into the category
of being lascivious. It is both a question of
in the pornographic category.
and semantics as to what con
Such material has been in distribution in philosophy
stitutes
public
decency. Is it right to suppress
every past society and is not, therefore,
knowledge, any information, whether of
unique to our times. Whether there is greater any
act or illustration, because of the effect
distribution today than in the past is, per itan may
have upon the minds and emotions
haps, a moot question. What is now more of
certain
people? Should every human act,
obvious, however, is the tolerance of itin behavior and
custom of humanity be pub
fact, the actual defense of such material licly
portrayed
without any form of re
whether in printed word or illustration. The straint? If there should
be no restriction on
defense stems not just from the hucksters of what one may make vocative,
pictorialize, or
such material. However, their attitude today
then wherein does so-called public de
is different from those accused of the same print,
enter the standards of society?
activity in the past. Those charged with ob cency
The subject of public decency is interre
scenity some decades ago would often deny lated
those of modesty and morals. If
that they had actually circulated the ma publicwith
is now archaic and is an
terial. Rarely, if ever, did they attempt to obstacledecency
to
freedom
expression, then morals
justify their actions and enter into a polemic and modesty would ofneed
be discarded as also
as to its merits, as do the merchants of this
obstructive.
Whatever
man
does, no matter
matter today.
how divergent the satisfaction of his desires
What brings the whole subject into promi or performance of certain acts, it is, never
nence is a crusade instigated for the printing theless, part of his inherent nature. Man is
and circulation of pornographic material. In
organically an animal. He shares most, if
fact, these crusaders are often college stu not all the appetites, passions, and instincts
dents and the so-called intelligentsia, the
of all other animals. It is commonplace for
literati who claim to abhor the word porno animals to exhibit in their natural course
graphic. They insist that the literature is of life their appetites and urges. However,
expressionist. They state that it is the ob the moral question, the rectitude of whether
jectifying of that which has been inhibited such habits and desires should be constrained
by obsolete social customs and hypocrisy. In
is something of which these other animals
effect, they insist that this material is con are not capable. They have not developed
structive in that it is bringing to the fore, that degree of self-consciousness wherein they
to the light of analysis, the desires and in may evaluate their behavior in relation to
terests of man which an illiberal society has its acceptance or rejection by others.
heretofore suppressed because of false moral
Man, however, for thousands of years has
concepts.
been making the effort, conscious or uncon
These groups have provided legal defense scious, to elevate himself to a higher status.
for dealers in this type of literature. Such He has evolved to a high degree his selflegal briefs charge that the prohibition of consciousness, so-called conscience, in com
such material constitutes a violation of the parison with all other animate beings. He has
constitutional freedom of speech. In some adjudged certain human conduct as being

good, beneficent, and other as being evil.


This concept of good and evil has not neces
sarily always been a personal noble virtue.
It has been mostly one of selfish reciprocity,
whether man has always admitted it or not.
In other words, man in general in each cul
ture through the centuries has agreed that
certain human conduct should be proscribed,
not just for the advantage of others but be
cause he, too, found it offensive to himself.
The matter of offense was partly a cultiva
tion of moral and ethical standards. It was a
kind of behavior which did not conform to
the higher sentiments and emotions of his
being. The sex act was a natural one. It
was a biological function not to be denied
if mankind was to procreate and reproduce
himself. However, exhibition of sexual re
lations, described or illustrated, man consid
ered to be concupiscent. It was in such
realms of thought considered to have no other
function than to arouse the carnal appetites
and instincts.
The reasoning behind such moral stand
ards is that to incite, arouse, and to put undue
emphasis on such matters is the retrogression
of society. It is a degeneracy because it is
elevating to prominence the lower animal
nature of man. It is giving it an idealism
which it is thought should be given instead
to the more exalted qualities of human na
ture and character.
The subject can be looked upon also from
strictly the utilitarian point of view. The
condoning of literature and art that stresses
the animal passions and acts of man, con
tributes nothing to the advancement of so
ciety. It has not really inspired great
art, architecture, science, exploration, or gov
ernment. At most, such literature has kept
those who indulge it in a lower sensual state.
It causes them to prefer only that which will
appease the excited appetites. Such practice
is not progressive but atavistic, that is, a re
turn to the primitive, to the savage idolatry
of the human body and its appetites.

To primitive peoples, procreation, birth,


and sex were mysteries. They were powers
and functions whose organic and physiologi
cal natures were not understood. As a result,
they were given a transcendent importance,
that is, they were associated with those mys
teries of nature attributed to a supernatural
cause. The orgies of such primitive peoples
indicate their ignorance, fear, and worship
of such natural animal functions as man
possessed.
Shall man, then, with his reason and edu
cation of today support an elementary primi
tive culture by advocating freedom of that
which actually degrades him? Shall he cast
aside the centuries of moral impulsation and
revert to the adoration of that whose real
purpose he should know? There can be
forgiveness for the ignorance displayed by
people of primitive culture, but certainly not
for those who can differentiate between it
and the higher levels of that to which man
has attained.
Public decency, then, is the attempt to
preserve that evolved aspect of self to which
man has attained laboriously. That which
would despoil it and corrupt man and the
ascendancy of himself is offensive and should
be suppressed. Obviously, segments of society
can become puritanical and hypocritical to
the extent that they may even think that
the nude statue of Venus de Milo is offensive.
The world has experienced that extreme at
titude as well. However, intelligent persons
who have a responsibility to the advance
ment of man, morally as well as materially,
can well define a rational code of decency.
Certainly, any form of literature or art
which is contrary to that code cannot be
defended as freedom of speech. Man cannot
be so free that he owes no obligation to his
society and the future of the human race.
Fraternally,
R a l p h M. L e w i s
Imperator

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Peace Profound
Does peace profound have the same mean
ing as peace of mind? This question has
been asked and is probably based upon the
somewhat popular use of the term peace of
mind in the past few years. A best-seller
book, which, incidentally, is an excellent
book, came out a few years ago with the
title Peace of Mind. Interest created in the
fact that the book stood for many months
among the ten best sellers in the United
States caused the term peace of mind to be
come popular. It is interesting that from
among the books usually on the best seller
lists that one of this nature should become
so popular. In fact, it is an encouraging
sight, because if modern readers were judged
exclusively by some of the literature that
seems to appeal to most readers, it is not,
unfortunately, a picture from which an un
biased judge might be encouraged as to the
status of modern society.
There is no reason why anyone who
wishes to do so cannot enjoy good fiction and
novels, but to devote ones entire reading to
some of the highly imaginary novels that
play upon various phases of human emotion
is not an ideal situation. It is difficult to
write in this vein and at the same time keep
from appearing to be condemning all modem
literature. This, however, is far from the
purpose of the statements made here. Any
one can enjoy imaginative literature, but it
should not be made an exclusive diet for
anyone.
Occasionally, the more serious type of
booksthose which constitute the reflections
and conclusions of people who have con
scientiously and sincerely tried to contribute
to human welfare and well-beingshould
have the consideration of every thinking per
son. The book Peace of Mind seemed to have
this appeal. At all times in human history
there have been states of tension. Whether
this tension was due to the actuality of war,
the problems of peace, economic upheavals,
or disease, every individual has at some time
in his life needed the encouragement and
direction to assist him in arriving at peace
of mind; When the individual learns that
peace of mind is a mental state and not
necessarily a measure of ones material pos
sessions, he becomes better adapted to his
environment, can face the problems and

facts of his life with a calmer and more con


structive outlook, and through this viewpoint
be better able to master himself and the im
mediate situations in life which he must
daily face.
Peace of mind, then, as it has become in
the popular sense, means the ability to adjust
ones thinking to proper and worth-while
values in spite of changing material condi
tions in ones environment. Peace profound,
as used in the Rosicrucian terminology, is, to
a certain extent, almost synonymous with
this popular use of peace of mind. I make
the qualification that it is almost synony
mous, and I might further qualify by saying
that it is synonymous insofar as it goes. In
other words, the idea of peace profound
includes everything generally referred to
under peace of mind, but peace profound,
in our meaning, goes further. Peace pro
found compared with peace of mind is like
a deep lake compared with a shallow pond.
Peace of mind, in the best sense, can be
purely superficial. Peace of mind can come
to an individual who is very troubled by a
temporary or more or less superficial adjust
ment. For example, a hungry man wonder
ing where his next meal is coming from is
going to gain a degree of peace of mind if a
means of providing that meal is forthcoming,
but peace profound goes deeper. If one has
gained the true idea as expressed by these
terms, then a bulwark of values is completed
in consciousness that acts as a buffer to all
the varying problems of life. The depth of
the idea conveyed by the term peace pro
found means that man has gained the con
cept of calling upon his subjective faculties,
of relating himself in accord with the mystic
concept, that of his inner self being in a close
relationship with God.
If we truly have peace profound within
our minds, we are able to face all changing
conditions with a philosophic and detached
attitude, not being in a position of having to
receive new instruction, new advice, and
new encouragement for every individual
problem. In this sense peace profound is
more permanent, more enduring. It is not
only a mental state to meet the mental con
fusion of the moment, but a foundation for
ones entire life philosophy, aims, and plans.
The development of peace profound is also,
in a degree, a lifelong process. It does not
come merely by wishing for itit comes by

practicing those principles which gradually


contribute to it and build it up as a part of
our thought and living. It is not to be in
ferred that peace profound is an excuse for
inactivity, because if that conscious state is
to be maintained it must, in a sense, be ever
renewed. Man was made with potentialities
by which he must constantly seek to exert
every ability toward the solving of his prob
lems and the adjustment of his life. Nothing
will take that place, but just as the founda
tion of a building will help keep the rest of
the building in proper place and order, so
will the idea of peace profound serve as a
foundation for all other mental and physical
structure and activity, and thereby, in a
sense, hold it in line.A
Outburst of Temper
A frater from a city in eastern Montana
asks about the nature and control of temper.
It seems to be a part of each individuals
makeup and is expressed in a lesser or
greater degree in all men and women. Is
temper a useful thing? Although it un
doubtedly inflicts emotional wounds in some
instances, is it nevertheless a necessary
safety valve for the individual?
Temper is a measure of the reaction of
individuals to irritations in their environ
ment. This reaction, in colloquial terms, can
be measured anywhere from nil to boiling.
Temper is instinctive; a part of the animal
instinct for survival. It is a response to in
jury, or irritation of the body or of the ego.
It is useful in that it prepares the individual
for its own defense. It is, in the most ani
malistic sense, a safety valve for a persons
own resistance to irritation.
In the lower animal kingdom, temper is
as evident as in the human scale. Its ex
pression varies chiefly in its brief duration.
In animals, temper usually flares for a
moment; there is a striking back and then
a quiet again. In human beings, there is a
striking back; then, a time for reflection;
then, a renewed striking back, more reflec
tion, more striking back, until the memory
of the irritation finally fades. The sustained
memory factor in human beings is thus
largely responsible for sustained outbursts of
temper. The individual actually relives the
hurt again and again and, as we so often

hear: The more I think of it, the madder


I get.
In animals, as in human beings, how
ever, there are notable differences from
one kind to another. The so-called boiling
point varies with individuals and with
species. Some animals, and some people,
have very low boiling points, and any little
irritation will bring a violent response. Some
animals, and some people, have very high
boiling points where only the most severe
and most continuous prodding will evoke a
reaction. The former we classify as badtempered, while the latter are classified as
mild-tempered.
We can probably say, without too much
fear of contradiction, that since an outburst
of temper is essentially an instinctive and
unreasoning response, it falls into that class
of behavioral characteristics that rational
man is trying to control. It is axiomatic that
the trend of rational creatures is to approach
life rationally, thereby controlling their emo
tional responses in the interest of society.
It is mans position in society that deter
mines the standards he must use in regard
to his personal reactions. As an individual,
responsible only to himself, outbursts of
temper are no problem, but as a member of
society, responsible to others as well as to
himself, his reactions must be considered in
relation to their effect upon others. In so
ciety, a personal, primitive reaction to irrita
tion may cause a chain of irritations in
others which can cause untold damage in so
ciety and in the person of the one who issued
the original burst of temper. This is a factor
in human relations that so many people
miss; and, as a consequence, they suffer be
cause of the irritation they bring into the
lives of others.
Again, it is memoryand reflectionthat
brings about this state of affairs in human
beings. An outburst of temper by one indi
vidual, for example, is an irritant to one or
more others. This irritant is reacted to, re
lived, reacted to again, relived, and so on
until the memory of it fades. The more
people involved, the greater is the extent of
these reactions. The greater the extent of
these reactions, the more convulsive will be
their ultimate effect on the individual who
initiated the outburst of temper.
(continued overleaf)

People who suffer a great deal from socalled negative elements in their environ
ment are often those who brought these
about by their own actions. Thus from a
purely personal, therapeutic, point of view,
outbursts of temper are ill-advised. Though
they may be a remnant of an instinctive
safety valve for their own irritationsand
relatively harmless in the wilderness of an
unpeopled environmentthey are danger
ously explosive in the confinement of a
group and will be most destructive at the
center of the charge, the point where the
outburst is made.
One of the very touching illustrations of
this effect is that encountered in a parentchild relationship. Parents who constantly
bombard their children with outbursts of
temper must live to see their efforts fail,
their children withdrawn, if not emotionally
injured, and their own lives empty of the
love and compassion a family can bring.
Control of temperamental outbursts is a
measure of maturity. Maturity is the longer
viewthe greater gooda consideration for
others. The person who looks beyond the
immediate, personal, satisfaction that an out
burst of temper provides for him, and sees
its effects upon the lives of others has the
mature viewpoint. He has extended the self
into the group of which he is a part and
equates his health and well-being with that
of the group.
It takes this kind of projection to bring
about a state of maturity in the individual.
He must be able to see himself as others see
him. He must be able to place himself in
the other fellows shoes. He must practice
the art of introspection, analyzing his be
havior and its possible effect on others.
Temperamental outbursts thus have little
value to the individual. If anything, they
are a handicap to his fortune as well as to
his peace of mind. What temporary, posi
tive effects a display of temper may seem to
have on the object of ones displeasure is
soon mitigated by the long-range negative
reaction to it.
The crying baby gets the milk is an
oft-used remark, handed down from genera
tion to generation. It implies that attainment
depends upon temperamental outbursts, such
as crying, shouting, screaming, or pouting.
Whoever succumbs to this philosophy makes
a sad mistake. True, crying draws attention.

Crying is an irritant, and the average per


sons reaction to crying is to stop it in the
easiest, most painless way possibleeither
by giving in or withdrawing. Because of
this, the crying babies ostensibly get their
way. Of course, they miscalculate; for no
one will give in indefinitely. When the
giving-in is over, the reaction to the cry
ing is swift and merciless. Suddenly the
crying babies find themselves out on the
proverbial limb, now shunned and disre
garded by all.
It behooves all members to disavow such
a philosophy, for it provides only temporary
victories; it is like winning battles but losing
wars. People who flail about wildly with
temperamental outbursts make others keep
their distance. It keeps them from being
bothered, but it also keeps them from being
wanted and appreciated. It creates a hostile
environment which at any moment could
change from withdrawal to rebellion.
To sum up, outbursts of temper may ac
complish certain ends, but with dangerous
side effects. The same ends can be ac
complished through rational means, without
such effects. It amounts to this: Tempera
mental outbursts arise in the face of an
irritant, but they themselves are irritants,
and thus continue a chain of irritation which
affects more and more people as long as they
persist. The mature person will absorb the
first irritation, respond to it rationally, cor
rect or eradicate it, and end it there.B
Mind Over Matter
Two fratres rise to ask our forum related
questions. The first asks: What actually
takes place when you direct a material ob
ject to move? Are you radiating mind energy
that propels the object? How does thought
really move an object?
The other fra ter asks: If gravity and
spirit are the same, and if the Earths pull
upon an object is because of its more positive
polarity, isnt it possible that an operator,
practicing telekinesis, simply charges the
object with stronger positive vibrations than
that exerted by the Earth?
For many centuries, travelers to the Far
East, particularly to India, would return
with tales of fantastic phenomena produced
by holy men of certain sects. Undoubtedly,
some of such feats were fraudulent; how

ever, all were not. Some of these travelers


were learned men who stated that they used
every precaution not to be deceived. One of
the most spectacular phenomena related by
these travelers was that of levitation. Heavy
objects, often human beings, were raised to
a horizontal position a few feet from the
ground by the operator who did not touch
the body, nor were any physical means used.
Careful examination by the observers who
could come up close to the body found no
wires, ropes, nor any supports lifting it. The
suspended person had first been put into a
trance state. At such a time the body as
sumes a rigidity apparently equivalent to
rigor mortis. Often the body seemed im
pervious to pain when pricked with a pin or
brought into contact with fire.
Equivalent to levitation, or the suspension
of human bodies without physical support,
is the movement of inanimate objectsalso
without resorting to any physical media.
This phenomenon of moving heavy objects
without physical means is technically called
telekinesis. It is a subject that has been
scoffed at in the occidental world by men of
science and others in the past. They assume
that all such practices or exhibitions are the
result of deception or illusion. However,
in comparatively recent years organizations
devoted to psychical research and later to
parapsychology have begun a serious in
vestigation of telekinesis and related phe
nomena.
Physicists and psychologists have claimed
and rightly from their point of view--that
it is a fatuous statement to claim that
thought itself can move material objects.
They stated that energy developed by
thought process in the neurons of the brain
is infinitesimal in its inherent power. In
fact, they have estimated that it would re
quire the united efforts of a multitude of
people to mentally produce a force sufficient
to move a relatively small object.
We would say that this is quite possibly
true if it were just the energy of thought
itself that was to be directly employed. But
the question might be asked: What power or
force greater than itself might thought en
gender or excite, or in some way affect? Is
it not possible that thought would act upon
other energy in the cosmic spectrum of
energies in such a manner as to produce the
phenomenon of telekinesis? The realm of

speculation and investigation begins here.


Even in the function of atomic and hydrogen
bombs, in the fission and fusion process,
certain elements are used to trigger or set
into motion the ultimate explosive force.
We repeat simply, that telekinesis is the
moving of objects without contact, that is,
without physical means. Often, experiments
have been conducted by a psychic, a medium
a person claiming to have, or said to be
possessed of, exceptional psychic powershas
caused a table to move about a room or to
lift from the floor. In such seances before an
audience of several persons, the medium
would place one or two hands, palms down,
upon the table. After a few moments, the
table would jerk sporadically, creak, and
then perhaps tilt upward on one end or slide
quickly across the floor.
In many such seances, there was actually
muscular reactions on the part of the
medium that caused the lifting of the table
and its movements. However, even in such
cases where there was no fraud involved, it
was the subconscious imputations of the
individual that caused the muscular reaction,
resulting in a kind of physical moving of the
table. The medium would perhaps not in
tend this and would also be unaware that a
purely physical, muscular action was being
exerted.
The same kind of phenomenon occurs in
experiments with the planchette, the ouija
board, or automatic writing. The individual
rests the fingers of one hand upon a small
wooden triangle which slides across the
surface of a larger board on which are
printed the letters of the alphabet. The in
dividual endeavors to think of nothing and to
wait for the hand to jerkily and apparently
involuntarily spell out sentences. Since
the words formed have not been willed or
consciously intended, such are presumed to
be a communication transmitted to the prac
titioner from a deceased personality or from
the mind of another person.
Psychologically, it is again the subcon
scious mind of the individual that takes over
in the practice of automatic writing and
causes the muscles of the arm to react and to
spell out the words or thoughts that are
dominant in the subconscious at that time.
These words are not consciously realized
until the hand has spelled them out by mov

ing the pointer from one letter to another.


Since, in the conscious sense, they were not
thought of previously, most of such devotees
or addicts are satisfied that there is a super
natural agency working through them.
However, in telekinesis experiments, all
movement of objects cannot be explained
wholly on the grounds of subconscious
muscular reaction. Very heavy tables and
chairs have been elevated in the presence of
scientists and other educated and intelligent
persons when the medium was merely
lightly touching the table. This was a con
tact but a contact quite insufficient for any
muscular action to account for the move
ment. Dr. Charles Richet, professor and
medical physician, in his classical text,
Thirty Years of Psychical Research, relates
several interesting observations in connection
with telekinesis. For an example, he says:
Very many times I have seen heavy
tables displaced strongly and quickly when
the medium was hardly touching them; they
turned, jumped, and went from one end of
the room to the other so quickly that it was
difficult to follow them, while the medium
was only lightly placing one finger on the
middle of the table.
Another account refers to the remarks of
John W. Edmunds, a lawyer and a Supreme
Court Judge, who was investigating the
phenomenon in the early part of this centu
ry. He says: I have seen a mahogany chair
turn on its side and move backward and
forward along the floor without being
touched by anyone, in a room where at least
a dozen persons were sitting, without any of
them being touched by it. It often stopped
a few inches from me having been moved
so quickly that had it not stopped, my leg
would have been much bruised.
At Rose-Croix University in Rosicrucian
Park, we have a course in Parapsychology
for students. This course includes lectures
and experiments concerning these phenome
na. The subjects are approached analytically.
There is an attempt to discover the natural
laws involved and to avoid the assumption
that any of such are supernatural. After all,
that which man terms psychic is only certain
phenomena which are different than the
material in their manifestation. Both are re
lated, however. For analogy, sound and
light are different in their phenomenal ap
pearance and yet basically they are related

to the spectrum of energyas our Rosicru


cian Keyboard Chart reveals.
In experimenting with telekinesis at RoseCroix University, objects, such as a table,
have been moved, or one table leg lifted,
by the operator by merely resting the
finger tips of both hands upon it. If I may
be permitted to speak of my personal par
ticipation in such experiments, I have
occasionally* been successful though not al
ways so when desired, I found that when
the table finally began to move in a tele
kinesis experiment that it seemed to free
itself from the push or pull of gravity. We
had never been successful in weighing such
an object at the time of its movements. It
did seem to me to have become quite light,
as though, for example, a table that ordi
narily weighed 15-22 pounds would weigh
only a pound or two.
I also found that when I did have success
in moving such an object, it required my
intense concentration. I expended so much
energy in concentrating upon, wishing the
object to move that I was exhausted after
ward. Also, I noticed that, though I did not
intend it, as I concentrated, my finger tips
pressed heavily upon the table. It might be
said, then, that the movement was due really
to muscular reaction to my concentration,
resulting in the pressure of my fingers on
the table and providing physical force.
However, when the table would begin to
move, I found that I could so lessen the
pressure of my finger tips that they hardly
touched the surface of the table, and this
was noticeable to all present. I could then
get up from my chair and the table would
glide after me while I just lightly touched
it with my fingers. Ordinarily, it would have
been quite impossible to accomplish this by
such a light touch of the table except
through means of the previous period of in
tense concentration.
Likewise, I noticed, in my participation in
such experiments, that results were more
certain if two other persons would also sit
about the table pressing their finger tips to
its surface. Each person would concentrate
to move the table in his direction. It seemed
that this brought about the table movement
more quickly; it moved always toward just
one of the sitters.
What theory did we postulate as to the
cause of the movement? We believe that the

thought energy generated a bodily energy of


perhaps high frequency, radiating through
the finger tips and in some way affecting
the mass polarity of the molecular substance
of the table itself. Either one of two things
were then accomplished: perhaps the gravi
tational force was mitigated. Perhaps it no
longer attracted the molecules of the table
as previously. Perhaps this caused a lightness
of the table and resulted in its being pro
pelled at the time by the stronger energy
transmitted from the finger tips. The other
hypothesis is that the energy being trans
mitted in some way perhaps neutralized the
gravitational force on the object. In other
words, a field was set up in the object which
gravity could not easily penetrate with its
usual attraction; the table was then drawn
to a relatively stronger force from the human
body. One of these theories when substanti
ated would undoubtedly also account for the
phenomenon of levitation.
The ability to transmit such a psychic
forceand we use the word psychic here not
as a supernatural agency but as an inherent
subliminal powerwould vary with every
individual. With some persons, it would
perhaps be relatively easy to transmit and
radiate it. With others, if they were able to
accomplish anything of this kind, it would
require tremendous concentration.
However, the psychic force could and does
accomplish with everyone other phenomena
more readily. Most of us have had this ex
perience. After all, telekinesis is not im
portant except to demonstrate in another
way the immanent and often little-used
powers which man has.X
The Meaning of Ritualism
It is not unusual for a new member
coming into the Order to raise questions con
cerning ritualism. Many people have an
opinion that they object to ritualism. Usually
such objection is based upon a false concep
tion. In an attempt to clarify the meaning of
ritualism, particularly as it relates to Rosi
crucian philosophy, this article goes into
some detail on the history, tradition, and
symbolism of ritualism.
In life and in history, the first impulses
of all humans have been to learn. Very early,
either in the individual life of the human
being as an infant and child, or in the

historical life of humanity from the savage


to modern man, there has been a distinction
between what is known and what is un
known. The things that are known to the
immature mind are very limited, but how
to know certain things gradually takes form
in the consciousness. As the physical senses
are realized to be means of knowing the
content of the material world, man comes
to realize that it is of equal importance to
know those things which constitute a vast
field of the unknown in the realm of the
mind. When this realization becomes a part
of consciousness, a great deal of mans time
and effort is directed toward the continuous
breaking down of barriers that separate the
known from the unknown.
To accomplish this expanding process of
human knowledge, man has through history
classified that knowledge which he has at
tained. Those things that were at one time
unknown and are now known have come to
be the sciences, the arts, and the humanities.
In the various subjects that go to make up
each of these classifications of knowledge,
man has compiled fact and reflection, and
the products of such compilation have come
to be the inherited knowledge that we receive
today in formal schooling and in what study
we may be inclined to do.
The process of learning, the gaining of
knowledge, is stilland probably long into
the future will beindefinitely defined. We
know that certain uses of the physical senses
are required. There is the necessity of atten
tion or directing our consciousness toward
the things which we hope to learn. Mans
reason then enters so that he is able in his
own mind to contemplate the facts assem
bled and to relate them to each other for his
own use. Some men learn that not all knowl
edge is dependent upon the physical senses
and the material world. They learn that the
very life essence which is the most impor
tant thing which they possess is linked in
some way to a higher life force, the source
of life, and therefore, of all knowledge and of
all consciousness.
As he gains a broader viewpoint, man at
tempts to follow all the channels to knowl
edge that he can. The unknown appeals in
itself to most human beings. From the
simple desire to know what is behind the
closed door, in the pages of a book, beyond
the next mountain ridge, or to see something

of which one has learned through the de


scription or experience of another, is the
simple basis of curiosity by which the un
known always holds a degree of fascination
for us all. The child reflects this curiosity
in a multitude of questions which, sometimes
to the consternation of adults, seem to be
endless, and frequently unanswerable. The
adult also asks many questions in his own
mind. If it were not for this innate charac
teristic of the human being, we would not at
this moment have accessible and available
many of the commonly accepted utilities of
modern life. It was partly human curiosity
that brought about most of the modern in
ventions and applications of physical laws.
On the other hand, the average individual
finds difficulty in expressing what he wants
to know. Mans wants usually lie in the un
known. We have a tendency to treat with
too much familiarity that which we know.
This idea has been illustrated throughout
mans history in various myths. Many stories
which we read as children are on the theme
of an individuals being granted three wishes
and frequently being unable to put into three
statements what he wants; or, as in the case
of some of the stories, making the three
wishes for foolish and worthless things while
actually passing by the opportunity for really
gaining something out of the great unknown.
Mans method of gaining new knowledge,
or to state it in another form, of changing
the unknown into the known, has followed
certain patterns. Obviously his first step is
to observe the world about him. He then
can vicariously enter into the experiences of
other people through his association with
them, or by hearing or reading their experi
ences. This results in mans being able to
take the conclusion and discoveries of other
individuals and make their knowledge a part
of his own. Much of mans knowledge is
gained in this manner. This classification
of knowledge is particularly the method by
which certain statistical and physical facts
are learned. However, by making these facts
a part of ones own experience by firsthand
use, such knowledge becomes a part of ones
self and not merely a series of facts learned
from someone else. The knowledge man
gains is built into mans individual concept
of knowledge, and in the privacy of his own
thinking he learns to assign certain mean

ings and values to the knowledge of the


phenomena so gained.
It is in this way that the use of symbols
had its beginning, and in the consideration
of symbols we must not lose sight of the fact
that language is a symbol. Man assigns a
meaning to certain forms, whether these
forms be writing, carving, sculpturing, or
drawing, so that in the thing selected there
is represented some idea or meaning which
has become a part of his knowledge. In this
sense symbology is a study of the meaning
that man has projected to certain symbols.
In projecting meaning to a symbol, man also
assigns value in proportion to the value he
gives to the knowledge represented by the
symbol. These symbols, therefore, by repre
senting something which is a part of mans
knowledge and experience, gain respect in
the mind of the individual. It is by this
means that certain symbols become sacred.
These carry not only a representation of
facts and ideas, but also renew to a degree
the emotional response of the individual in
relating to the symbol the ideas or things
which it represents. Symbols, therefore,
come to represent not only the facts or ideas
assigned to them, but the emotional experi
ence that man has had in gaining the facts
or ideas.
It is only a step from symbolism to ritual
ism. Symbolism is a science of innate things.
That is, a symbol in itself means nothing;
man alone gives meaning to symbols. I can
draw a line or two lines intersecting and
assign any meaning I choose to this design.
If two lines of equal length are Crossed at a
ninety-degree angle, we have a crude cross.
Looking at that simple symbol a number of
things may occur to the average person. He
may think of the common addition sign in
arithmetic, of the Red Cross and its charity,
of the religious significance of the cross as
interpreted by Christianity, or,of his own
body as represented by the Rosicrucians.
How any individual will react to the symbol
depends upon what has been his experience
with a particular symbol and what emo
tional reactions are related to the experience
by which he assigns meaning to the symbol.
Symbology by itself would therefore seem
to be a very personal and possibly restricted
subject. It carries out only those meanings
which we have individually or jointly de

cided to give to certain things. At the present


time we are placed in the position of making
new symbols when we have from time to
time pushed back somewhat the barrier of
the known into the region of the unknown
and need to assign the new knowledge which
we have obtained to a convenient symbol by
which it can be represented. In mans search
for knowledge, he has found that he learns
best when he takes an active part in the
search. The act of being a participant in
any process is a prerequisite toward learn
ing, and particularly toward gaining the
usefulness of the idea that comes through the
learning process. Physical participation in
the process is reflected in mental attitude. A
simple illustration of this fact can be found
in the facial expressions of an individual.
When an individual smiles, the physical
change in facial expression which causes the
smile is reflected in the mental attitude of
the individual. It is difficult to smile and not
inwardly find something to smile about. It
is also true that the individual who constant
ly wears a scowl will find much in the world
which should receive a frown and a scowl.
It is psychologically true that the physical
reaction of the individual, or rather the
physical preparation of the individual will
have a great deal to do with his viewpoint at
the moment. It is difficult to have a smile
on the countenance and not have a smile in
consciousness. Man, realizing this to a de
gree, began to extend his thoughts in terms
of acts. Gradually man began to formulate
what he intended to do or would like to do,
and in this process of formulation he pic
tured himself as participating in certain ac
tivities. These activities were composed of
himself and other people. Possibly early
man, wishing a favor from his chief or tribal
leader, would in his mind visualize himself
being before the chief and asking a favor or
doing a favor for the chief. In other words,
in his own mind he participated in an antici
pated act.
This process was the beginning of drama.
Drama originated in the human mind and
still is sustained there. You and I daily prac
tice many little personal dramas. Much of
our thinking, while sometimes called by psy
chologists merely talking to ourselves, is
deeper than mere talking. We are, in fact,
participating in a mental drama in which we
visualize ourselves and others performing

certain acts and carrying out certain activi


ties. Probably the great inventors have
dramatized in their own minds some of their
achievements prior to their actual physical
fulfillment. Drama, then, is a form of visu
alization or mentally creating. There is a
natural transition from this form of drama
in the individual mind to collective drama
on the part of a number of people.
The earliest dramas performed usually
consisted of ceremonies with certain religious
significance or the re-enactment of past
events. Most of the simple forms of drama
became related to the symbols which had
been agreed upon by groups of people. In
this manner the first performances of dramas
were given sacred significance in that they
assisted in perpetuating the meaning of sym
bols and the meaning that caused the sym
bols to become sacred. Most of these ancient
dramas were in connection with certain
feasts or festivals which were in turn closely
connected with seasons of the year and with
the concept of a deity. Many of these
dramas fell into definite patterns, such as the
life, maturity, death, and the resurrection of
a god. The participants enacted the various
roles, including the role of a god, as well as
the neophyte, the student, or the learner. In
this dramatic process was represented the
aspirations of the individual and his hope of
learning, his desire to expand the boundaries
of the known further into the unknown.
Secular drama gradually developed from
religious drama, in which many of the ideals
and symbols were forgotten in the interest
of drama itself.
As various forms of drama were repeated
from time to time or upon certain occasions,
its performance became established to certain
forms that were also repeated. Out of this
concept of drama, ritual was developed. The
meaning of ritualism is tied up closely with
the dramatic episodes enacted in tribal prac
tices of ancient peoples, and later by the
initiates of the mystery schools, who per
petuated the ideals which had previously
been assigned to symbols. These dramatic
episodes appealed through mans physical
senses to the mental states that created ideal
ism. As long as such drama was emphasized
in order to carry a meaning or an idea, it
helped man to renew his interest in the
ideals presented. Drama fixed in form and

action became ritual, a form of drama with


a definite procedure and idea to maintain.
Drama gave man overt means of expres
sion, making it possible for him to participate
with others who were also attempting to find
their niche in the great cosmic scheme of
which all men are a part. The more formal
the drama became, the nearer it came to a
point of ritual, and sometimes unfortunately
the more exactingly ritualistic it became, the
less participants were conscious of its true
meaning.
Ritual is performed in some cases in a
form that has long ago lost the meaning
or purpose of its original intent. It has be
come merely a form, the content of which
has been lost either through human negli
gence to perpetuate the true meaning, or
merely because the participants became more
interested in the actual dramatization or the
techniques of ritualism, rather than the
ideals and meanings which were to have
been conveyed. Because of this, ritualism
has frequently been an important point of
contention. A famous church historian has
said that there have been more arguments
and actual dissensions caused by differences
of opinion on ritual than on doctrine. How
a thing should be done, even though the
meaning is forgotten, may become more im
portant in some peoples mind than the ideal
represented.
The perfect ideal of ritualism is of course
to maintain the dramatic aspects and to keep
ever fresh the inner meanings that it repre
sents. The ritual can be made to mean many
things. An example can be found in a simple
ritualistic act in which we all daily partici
patethat of shaking hands. It can mean a
pleasant meeting, a sorrowful farewell; it
can carry the idea of love, respect, confi
dence, or condescension. It depends upon
how and under what circumstances the ritual
or handshaking takes place, as well as the
state of mind of the participants.
It is in the field of mysticism that ritual
ism has reached its highest meaning. Here
we find evidenced the desire of the human
being to relate himself not only to those
things which are unknown, but for him to
be able to raise his consciousness to the foun
tain of all knowledge and the ultimate source
of life itself. It is in this idea of the indi
viduals raising his consciousness toward the
infinite and toward reality that we see the

mystic concept entering into ritualism. This


idea is specifically illustrated from the words
of a Rosicrucian ritual: To raise our con
sciousness to that degree of ecstasy and attunement where it may free itself from the
realization of material realities only. Here
we find exemplified a united effort upon the
part of those who have like aims and pur
poses to carry out those activities physically
and mentally which will be conducive for
each individual participating to reach a
higher degree of consciousness.
The ultimate aim of the mystic is to iden
tify himself with the divine or absolute, and
the steps of ritualism in which groups of in
dividuals work together for that purpose is
the process of mystical ritualism. This proce
dure, while not a mystical process in itself,
contributes to the desired end. Just as we are
able to see by the illustration that the physi
cal forming of a smile by the facial muscles
of an individual will be reflected in conscious
ness, so it is that by performing certain acts
physically we place ourselves in a position
where consciousness can be raised and can
relate itself to higher ideas and the absolute
entity of the universal scheme.
In the Rosicrucian rituals there are many
significant acts, some of which can be traced
back historically to mystery schools and the
practices by which were dramatized the
early attempts of man to gain a mystical
insight into life. Let us, for example, ex
amine some of the basic patterns of our own
ritual. First and fundamental in all Rosi
crucian ritual and in all mystical drama is
the attempt to enclose a certain area for a
specificusually a sacredpurpose. Early
man probably drew a crude design on the
ground, a circle, a square, a triangle, or a
rectangle. He did this in order to physically
define the process of limiting the sphere of
his own consciousness, because as man
directs his attention to his inner self and its
relation to a divine being, he can physically
visualize that fact through a physical limi
tation that allegorically or ritualistically
separates him from all else immediately out
side that area.
All through history various parts of ritual
ism have increased not only in elaborateness,
but with the intent to make the ritualistic
purpose more effective. The original crude
design drawn by the ancient neophyte has
become the temple, the lodge room, or the

place of worship of the seeker. In Rosicrucianism it has become the Temple. The
Rosicrucian Temple is still a rectangle, and
its various parts constitute the symbolism
carrying out the meaning of our ideals.
These symbols have been placed at various
places in the Temple as focal points which
aid in the proper directing and raising of
our consciousness. This fact causes us to
realize why architecture has been said to be
the art that includes all the arts. In archi
tecture there is incorporated not only the
ideals and symbols of the temple builders,
but painting, sculpture, and all other manual
arts, as well as music. Each in its own way
contributes not only to the elaboration of a
simple design, but in raising the vibratory
effect upon the consciousness of the indi
viduals who will participate in the ritual
drama within the prescribed area.
To return to early man, after he had
limited an area of activity by drawing a
simple symbol, he attempted to bring to his
consciousness by some type of physical proc
ess the realization that the area so designated
was set aside in a special way for a special
purpose. This he did in various ways; pos
sibly the simplest was by kneeling. To fur
ther aid in creating effects conducive to
mystical enlightenment, other methods de
veloped, such as sprinkling water on the
area, and making certain sounds which
changed the vibratory nature of the immedi
ate area. Later when the crude design of
early man was replaced by the most simple
edifice, the lighting of a fire was used as a
means by which the vibratory condition of
the area could be changed. The fire served
two purposes: first, the utilitarian, to give
warmth and light, and second, from the mys
tery of fire, to remind man of the mystery
of the universe. Today fire is still a part of
many religious and secular rituals. The
burning of candles maintains that flame
which represents the sacred flame, which, in
turn, is representative of many ideals.
The censing of the Rosicrucian Temple
with incense is an example of mans attempts
to create unity or to relate the parts of the
Temple. To burn incense is to put into the
air an intangible fragrance, a condition that
penetrates into every part of the Temple.
As the fragrance of incense fills the Temple
it is symbolic of relating the symbolism of
the Temple, and at the same time symboliz

ing the close relationship in ideals and pur


poses of the participants, and through the
medium of fragrance of incense relating
these individuals closer together, and in turn,
closer to the ideals symbolized in the Temple.
The flame is maintained in the Rosicrucian
Temple by the sacred fire and the burning
of candles upon the Shekinah. This still
symbolized the meaning of fire as a force
which was a mystery to early man, and be
cause of its radiance or warmth and light,
seemed to be an ideal representation of the
penetration of the whole area in which man
voluntarily confined himself.
Into this concept was coupled the idea of
drama, and much of the ritual that remains,
wherever it is used, whether it is in certain
fraternal organizations or in the Eucharist
of the church, is closely related to mans
attempt to bind together all his ideals and
aspirations into common movements and de
signs of the individuals participating. To
specifically refer again to Rosicrucian ritual,
in addition to the movements at the various
points of the Temple by the Colombe, there
are the movements of other officers who
direct or participate in the performance of
the ritual. In the case of initiation, there is
the movement of the neophyte himself from
one symbol to another as he is instructed
and taught their meaning and as his knowl
edge is expanded so that he may grow in
knowledge and experience.
The ultimate mystical consummation on
the part of any individual is not necessarily
a direct result or outcome of the performance
of a ritual, but regardless of how simple a
ritual may be, it contributes to the mysti
cal development of the individual in the uni
fying effect and inspiration that the ritual
creates in the mind of man. By lighting a
fire in the enclosure made by a crudely
drawn figure in a cave or the sands of a
beach, or in any other place, early man was
able, through his own desire and sincerity,
to direct his consciousness toward a higher
degree of knowledge of the universe and of
the God of his Heart.
With the elaborate and beautiful drama
presented in a Rosicrucian Temple, accom
panied by faultless ritual, man is impressed;
his emotions are directly affected, and in his
sincerity all effort and all consciousness is
directed away from himself and his petty
problems and desires toward his true place

in the cosmic scheme and his relationship to


God. In this simple fact is found the fascina
tion of ritual. The soul loves drama. All
steps of its development are dramatic, and
so the soul responds to the dramatic appeal
of ritual when such ritual represents the
ideals toward which it strives.A
The Value of Work
A soror from a small city in Maine asks
about the future of mankind if automation
takes over more and more of the work load
of man. Will man survive without work?
Will inactivity be his ruination? Will less
work cause a moral and physical breakdown?
Man is said to have an innate resistance
to sustained activity, and he is always
striving to lessen the need for work; some
times unconsciously; more often consciously.
Procrastination and indolence are inherent
characteristics of man against which he
wages a constant battle. He recognizes these
as inherent weaknesses and often tries to
overcome them by establishing habit pat
terns of work and activity.
To answer the sorors question briefly, we
can establish that less work does not have to
cause moral and physical breakdowns. When
automation lessens the need for work, man
can substitute other activity; for though he
may have an innate resistance to activity,
he has an equally strong need to be active.
These contrasting drives are part and parcel
of the nature of Being. They are due to the
duality of the cosmic principle, the flow of
life force between positive and negative
poles. This flow brings about a pattern of
constant change in the universe, in our en
vironment, and in ourselves.
If we analyze this pattern more closely,
we can see that man has more of an innate
resistance to inactivity than to activity.
While he may seemingly resist change and
adaptation, he is more likely to be ill at ease
and frustrated when there is no changeno
activity. The dual nature of Beingthe flow
of life force between two polesare bringing
contrast into every phase of mans existence.
He is completely involved in this principle
and consequently cannot live without con
trast.
While man may tire of work, he would
soon tire for a lack of it as well. While he
may yearn for luxury, yet when having it

he yearns for simplicity. In the heat of sum


mer he looks forward to winter, and in the
cold of winter looks back to summer. He is
hungry, and wants nothing more than to eat
his life away. He is filled, and never wants
to look food in the face again. In freedom
he seeks confinement. In confinement, free
dom. His appreciation of things is in direct
proportion to their contrast quotient. The
more thirsty he is, the more does he appreci
ate water. The more he works, the more he
appreciates rest. His personal comfort and
happiness are dependent upon the presence
of contrasts which offset the possibility of
stagnation and boredom.
There are countless tales, both true and
fictional, of people who miss the very things
that most annoyed them when present.
Parents who look forward to the day when
their busy, noisy family will be grown and
gone, find their retirement days lacking, and
look longingly back on the things that once
were considered a bother. A popular tele
vision show, Car 54, points up the same
behavior pattern. Frances, who is annoyed
by Gunthers constant chattering, is also
completely at a loss in Gunthers absence.
The happy life, thus, may not be a
question of achieving balance but rather one
of riding with the seesaw motion of the
forces around us. Up we go, and down again.
We work hard so that we can coast awhile.
Skiers and surfers fight against the obstacles
of nature only to enjoy the exhilaration of a
return journey in comparative ease.
Man must work, therefore, if for no other
reason than to enjoy not working. Certainly,
if automation lessens the requirements for
physical and mental labors, man will have
to find other means of employment in order
to maintain an unending sequence of activity
and inactivity. He may not always call his
activity work, but in effect, any activity is
a matter of overcoming inertia and may be
regarded as work.
It is not likely that man can long survive
without work, by this general definition. In
activity can well be his ruination, and yet
it is not likely that man will choose inac
tivity for any long period of time. For the
same reason that his nature requires contrast
and change, he will not enjoy a lifetime of
doing nothing. Since inactivity will cause a
moral and physical breakdown, he will ulti

mately resist that path and tire of his own


degenerative existence.
A more pressing question is whether or
not society can experience downs without
actually degenerating. The history of civili
zation, which spells out the rise and fall of
various cultures, shows degeneration ac
companying the downward phase. This does
not have to be an eternal pattern. There can
be contrasts in life without the destructive,
degenerative trend that accompanies a
civilizations decline. Man can create and
control his contrasts. He can predict or invite
his downs, and just as he controls other
natural forces and harnesses them for his
enjoyment, so he can control the ups and
downs of his own existence.
For example, many people sacrifice one
thing or another before they have to. They
control their periods of ups and downs.
They may fast, hold off on using up an asset,
save their strength and resources, or volun
teer for extra duty, all so that at a later time
they can coast awhile and enjoy the contrast
ing experience. They build up against a time
when they can enjoy the journey down, like
the skier, or the surfer.
This is mans prerogative. It can be done.
Individually, there are men and women
already doing it and the number grows.
Hopefully, they will be the majority, able to
carry civilization through a threat of
destructive and degenerative decline.B
Cosmic Consciousness and Baptism
A frater now rises to address our forum.
He says, Is there a similarity or a difference
between baptism of the Holy Spirit and
Cosmic Consciousness?
Many spiritual or religious rites and cere
monies have a syncretic background. One
culture borrpws from another, and later
generations often do not recognize the origin
of the custom which they perpetuate. Also,
it seems that primitive peoples and ancient
cultures may have similar religious cere
monies, in symbolism at least, without there
having been any communication between
them. Many such practices arise out of mans
observation of nature and his conceiving a
significance for his experience. A similar
mass mind of primitive peoples often arrived
at certain identical conclusions from similar
experiences.

Baptism and lustration are definitely re


lated. Lustration is the rite of purification
used in religious and initiatory ceremonies.
Many primitive and ancient peoples pre
ceding Christianity performed rites for in
fants similar to the Christian ceremony of
baptism. Sometimes such rites had parallel
meaning to those of Christianity and at
other times they were the same only in their
general form.
In rites of purification, or lustration, water
is generally used. Psychologically, this is
quite understandable. Water removes dirt
and thus purifies and cleanses. Further,
among primitive peoples water is recognized
as a general solvent having the power to
dissolve many substances. It was only one
step from the removal of dirt to the cleansing
of evil. Dirt disfigures, conceals, distorts, and
water returns one to his pure and natural
state. Evil distorts and conceals the true self.
If it is removed, it returns man to his origi
nal status at least.
Water was sometimes applied with the
belief that the element itself actually re
moved the spiritual pollution and moral
guilt. At other times, it was used ritualistically and symbolically to depict inner, or
psychic, purification of the mind and soul.
Among many primitive tribes, childbirth
is considered to result in pollution of the
mother. She is therefore held taboo by the
tribe until she has been purified by the rite
of asperging water upon her. Also, if one of
the tribe has contacted a dead or diseased
person, he, too, is thought to be polluted.
This, then, requires the ceremonial applica
tion of water as the rite of lustration.
The oldest religion known is animism>the
belief that all things are alive and have an
indwelling spirit. Water was long considered
to be alive, a living being. To the believer in
animism, there are many factors associated
with water that would suggest it was alive.
The movement of waterits sound, its causal
nature, and powerwould cause it to be
thought of as animate. The ancient Hebrews
and occultists use the phrase, Living
Water.
Modern biologists tell us that the first
living things were generated in water. Per
haps these primitive minds in some way
intuitively understood this major contribu
tion of water to life. Thales, the Greek
philosopher, in seeking for the prima

materia, the first substance of creation, de


clared that water was the basic essence from
which all came. Men, of course, knew that
water quenched thirst and invigorated the
body and that it seemed to have some enig
matic power which affected the inner spirit
as well. Consequently, water was used cere
moniously to remove taboo, the spiritual
pollutions of man.
Among certain people of East Africa, it is
customary to wash the newborn child with
water specially blessed for the purpose.
These people were performing this ritual
long before the Christian era. In Java, there
is a form of baptismal ceremony in which
the childs head is shaved forty days after
birth, before an assembled throng. The
child is then dipped in a brook. In the Fiji
Islands, a childs first bath is at a special
festive occasion. The child is asperged on the
head with water. When the Chinese child is
three days old, it has a rite of purification
performed for it. It is ceremoniously washed.
When the Zulus wish to confer a name
upon a child, it first must have attained the
age of four years. The rite is really a kind
of initiation. However, no water is used. A
sponsor of the child breathes on a wand ex
tended toward the childs mouth and utters
the name. In this manner, the child receives
its name.
On the walls of the Supreme Temple at
Rosicrucian Park is a series of beautiful
murals, depicting life in ancient Egypt. One
of the pictures depicts a female figure con
veying the soul essence to a child by means
of the breath. From the ceremonial figure in
the mural there is shown an emission from
the mouth, representing air, reaching to the
nostrils of the child. This is another rite of
baptism practiced long before Christianity.
It implies the transference of spiritual power
from one mortal to another. The murals in
the Supreme Temple are all copies of authen
tic ancient Egyptian tomb and temple
murals.
The ancient Greeks also had rites of lus
tration constituting a form of baptism for
children. The child was bathed in water on
the 5th or 7th day after birth. Sometimes
the water was mixed with wine and oil.
On following days, the baptismal rite was
further extendedthe child being carried
around fire. Fire was considered another of

the primary elements. Subsequently, after


the 10th day, there was a family festival,
sacrificial in nature, and the child was then
given the name of a grandparent and was
recognized by his father.
Among the Romans, it was a custom to
confer a name upon the child the 9th day
after birth for boys and the 8th day for girls.
The name was pronounced in water so that
its utterance would pass through the water.
The childs forehead and lips were then
touched with saliva. In India there is a
Rrahmanic rite by which a boy who has
arrived at the age of discretion is initiated
into the privileges of religion. The Guru
(teacher) asks the boy his name and, then,
taking water, sprinkles his hand three times.
He is also asperged with holy water.
I have witnessed rites of lustration along
the banks of the Ganges at the site of the
sacred city of Benares. Men and women
entered the muddy waters of the sacred
river in multitudes on a holy day, which
this occasion was. With dignity and so
lemnity, they immersed themselves by dip
ping under the water three times. Some of
them had the assistance of a friend or rela
tive in dipping so as to be certain that the
water completely covered the head as well
as the rest of the body. Most of these dev
otees carried a small brass vessel apparently
especially designed for the purpose, for they
were all alike. This they filled with water to
take to their homes for religious purposes
to them it was holy water.
The ancient Eleusinian mystery school,
the ruins of which still exist a few miles
from Athens, also had purification rites.
Each candidate of the some 30,000 persons
a year reputed to have been initiated into
the mysteries had first to be asperged
with water from a certain well into which
flowed an underground spring. The Rosi
crucian Camera Expedition, which I ac
companied, photographed this ancient well
both for motion pictures and still photo
graphs. The well is now dry but the stone
flagging and steps leading down to it are all
well worn from the many thousands of feet
that once trod them for the rite.
On the slopes of Mt. Parnassus, at the site
of the Temple of Apollo, is the renowned
Castalian Spring. It still flows cool, crystal
clear, and pure. Before journeying to the

shrines, every pilgrim to the Pythian Oracles


of Delphi was obliged to purify himself from
its sacred waters. Even after these many
centuries the water from this spring, as it
flows out of the cliffs in the rocks, can be
drunk with safety.
In the Kali Temple in Calcutta, named
after a Hindu deity, there is a form of bap
tism using blood instead of water. We must
realize that the rite of baptism has not al
ways been confined to the use of water. Fire,
blood, entrails of animals, and other sub
stances have been used as symbols in the
ceremony.
In the Kali Temple which we filmed, a
kid was sacrificed in the manner of the Old
Testament. Its throat was cut by a priest
over a stone block that symbolized an altar.
The blood gushed out over the stone. It was
a gory spectacle. The one to be baptized
was brought before the altar. The priest
dipped his thumb and the first two fingers
of the right hand into the gory mess and
then touched the fingers to the forehead of
the one before the altar. This left a wide
stain of blood on the forehead, a symbol that
the sacred rite had been performed.
Baptismal ceremonies are not always for
the conferring of a name or the recognition
of attaining puberty. Among the higher re
ligions they were principally for the purpose
of symbolizing, and actually believing, that
such rites purified the individual spiritually.
They aided in atoning for sins and also
brought the devotee en rapport with his God.
In other words, the one participating in the
rite would be inspired at the time, infused
with the spirit of God, and would thereby be
blessed. He was transformed into a being
of greater spiritual evolvement. In early
Christian baptism, the Holy Ghost was
thought to descend into the devotee. The rite
invoked the divine power to penetrate into
the mind, consciousness, and being of the
individual.
Cosmic Consciousness is best understood if
we simply reverse the order of the words and
put them into the form of consciousness of
the Cosmic. When man has experienced
Cosmic Consciousness, it means that he has
become aware of the Absolute, that he has
been attuned with the Greater Consciousness
of which all reality exists. It is a form of
illuminationa realizationby our minds of

the full nature of reality. In this sense, it


parallels what the Christians might call the
infusion of their being with the Holy Ghost.
Mystics know, however, that this aware
ness of the Cosmic Consciousness cannot be
induced, invoked, or really understood by
any single ceremony or rite. At best, such
ceremony is to suggest and to prepare an
individual for that necessary personal attunement with self? and through the self,
with the o n e . X
Exaggeration of Possibility
In this organization where literally hun
dreds of questions reach its staff and officers
daily there are obviously going to be many
which are primarily personal on the part of
the individual who asks them. Typical of
such questions are those beginning as fol
lows: What will I do if . . . It is possible
that I may be faced with . . .
It takes very little attention to these pre
liminary words to realize that both of them
concern the future and some event, or a
series of events, the circumstances of which
are still unknown. The greatest source of
worry for human beings, from the days of
primitive man to the present time, is the un
known. This is not a new subject; it has
been referred to frequently in these pages.
The unknown, because of its being unknown,
gives rise to some of the most profound emo
tions expressed by man. Yet, when the un
known lies in the future, when it actually
is still a thing unmanifested, logic tells us
that it is ridiculous to have fear of that
which does not exist, and probably never
will. But although logic forms a good basis
to clear our minds of fear of possibilities, it
does not always have the same effect upon
our emotional reactions.
It is all very well to tell someone else
that he need not worry about what might
happen tomorrow; but the individual who
gives the advice is as worried about future
events as the person seeking the advice.
Psychologists have told us that man is born
with an instinct of self-preservation, and that
anything interfering with the preservation of
selfthat is, interfering with life and body
immediately brings into expression some of
the strongest emotions with which man is en
dowed; these include fear, anger, even hate*
(continued overleaf)

Such emotions also lead to actions which may


be for the purpose of directing bodily harm
or injury toward someone or something else.
These emotions are strongly associated with
the glandular structure of the body; and
when a person reaches a state in which an
ger, fear, revenge, and related emotions are
dominant in consciousness, certain glands
under the direction of the involuntary sys
tem of our body will secrete into the blood
stream a substance providing quick and ad
ditional energy for the activity of the mental
and physical systems of the body.
With respect to this innate desire for selfpreservation, which is so clearly tied up with
our emotions and glandular system, the
threat of immediate danger is not the only
factor that will bring about the full opera
tion of these mental states and emotions.
The fear of what may happen tomorrow is
closely related to the instinct of self-preservation. We would not care what happened
tomorrow if we believed that regardless of
what happened we could maintain through
out tomorrow peace of mind and harmony
of body. If we could feel assured that our
mental activity would be pleasant and satis
fying, and our body healthy and free from
injury, then there would be no possibility
of anything that would give us concern,
cause to worry or cause even to ask the
type of questions that we introduced at the
beginning of these comments. Ones being
concerned with tomorrow, with the future,
with possible happenings, is directly related
to the fear of bodily harm, or maladjustment
in himself or in his loved ones. Therefore to
be able to put out of our consciousness the
thoughts of what may or can happen be
comes important because of the relationship
of these possible happenings to our own well
being.
It is therefore useless and impossible for
an intelligent person to try to subscribe to
a system of thinking which teaches to forget
tomorrow, to forget the possibilities that may
develop. The Creator has endowed us with
certain emotions and mental reactions so
that we could at least be sensible enough to
take care of various future contingencies.
Even lower forms of animal life instinctively
store up food for winter for the purpose of
hibernation, or for some future time. This
again, incidentally, is another illustration of
how closely related are future happenings

to the instinctive urge of self-preservation. It


is therefore of little use to advise that the
future and the possibilities that it holds be
absolutely forgotten or cast out from our
consciousness; however, it is logical for man
to learn where to place the most emphasis
in his thinking.
It is not the possibility of a things hap
pening that is so important at the present
moment but the exaggeration of this possi
bility. There is a tendency to feel, as ex
pressed in various proverbial and accepted
sayings, that bridges to be crossed in the
future will be more difficult than they actual
ly prove to be. The more we worry about
a situation that may possibly develop to
morrow, next week or next month, the more
time we give to it, the more we let our imag
ination play upon the possibilities and all
that might happen, the more we are em
phasizing the problem and exaggerating the
importance of the situation that may or may
not take place. This exaggeration is the
cause of mental anguish and even of malad
justment, not the possibility itself. Giving
more attention or emphasis to the under
standing of the present moment will tend
to diminish in our mind the growing appre
hensions and exaggerated ideas of what ca
tastrophes may overtake us in the future.
Judgment and prudence, we have seen,
show us not to ignore the future, but the
same judgment and prudence should show
us to place emphasis on the present rather
than on the future and thus change the
future. Many possible catastrophes have
been avoided by the exercise of common
sense, judgment, meditation, concentration,
or even prayer at the right time. Through
these steps our consciousness may be opened
to other possibilities that have failed to come
to our attention because all our energy was
previously devoted to exaggeration of what
we thought might happen.
Therefore, to head off future possibilities
from being insurmountable problems, exag
gerate the potentialities of the present mo
ment. Call upon your knowledge, your
ideals, your Rosicrucian principles and
teachings to be the immediate guide toward
your behavior and plans. In that way you
will find possibilities to lighten your lot or
worries and to change situations in their
course of development. Through this proc

ess, the future will gradually cease to hold


the fear of what may occur beyond the pres
ent, and you will gain a more sane and sensi
ble perspective in being able to see more
clearly the complications and also the pos
sibilities and benefits of life as a whole.A
Experiment in Telepathy
On Tuesday evening, May 10, the Van
couver Lodge of AMORC participated with
members in the Supreme Temple in an ex
periment dealing with the transmission of
thought. Since both groups meet on the same
day, and at the same time, it was possible
to conduct the experiment within the re
quired time conditions. Prior to the experi
ment, the presiding Masters were in com
munication with each other and set 8:45
p.m. as the time when members in Van
couver Lodge would transmit a thought
image of the Masters choosing. At 8:48 p.m.
the members in the Supreme Temple would
transmit another image. Each transmission
period would last three minutes. Also prior
to the meeting, each presiding Master sent
the other, in a sealed envelope, the image
upon which their respective members would
concentrate at the appointed time. After the
exercise, the sealed envelope would be
broken, and a showing of hands would indi
cate what results had been obtained.
As a prelude to the exercise, a short
resume of the principles behind thought
transmission was given. Thoughts are things,
as Rosicrucians know. We believe them to
be vibratory complexes; waves of a particular
energy form, which emanate out from a
center, or a point of origin. Thus a thought,
just by the fact of its existence, is already
emanating a wave pattern, a pattern which
can be sensed by someone under special
conditions, whether or not the originator of
the thought gives any special impetus to his
thought image. What we try to achieve in
thoughttransmission exercises is an ampli
fication of the thought image; a strengthen
ing of the wave pattern which will register
more readily in the consciousness of other
persons, especially those who are tuned in
so to speak.
And again, visualization is the key to suc
cessful thought transmission. Visualization
consists of building a thought image in the
minds eye. The more clearly a person can

visualize a thought image, the more true will


be the transmission of that image. If
visualization is poor, or muddy, then the
transmission will be distorted. One of the
main objects of thought transmission and
visualization exercises is to help members
think more clearlyto enable them to form
clear thoughts, and thus enable them to bring
order and purpose into their lives. The trans
mission of the thought itself to another per
son sans objective faculties is secondary.
With these thoughts in mind, members in
the Supreme Temple placed themselves in
a receptive mood and during a three-minute
period awaited some impression which would
for the moment stand out. The image upon
which the Vancouver members concentrated
turned out to be not an image as such, but
rather a concept, and the concept was
MEDIFOCUS. As a result, the impressions
members received were varied, and those
impressions associated with PEACE, or with
people assembled together as in the Cathedral
of the Soul, were judged to be in keeping
with the theme of MEDIFOCUS.
In Vancouver members placed themselves
in a receptive state immediately after they
had completed the active part of their exer
cise. The image transmitted by members in
the Supreme Temple was a picture of a large
red clay urn with scrolls projecting from
the top, simulating the famous Dead Sea
Scrolls. Members in Vancouver received im
pressions ranging from such an urn to scenes
of deserts and cavesall associated ideas.
While the percentage of success was not
great, the experiment helped to clarify the
basis of thought transmission exercises and
reinforced the members knowledge of the
methods and techniques to be used.B
Was There A Beginning?
A Frater of South Africa, addressing our
forum, says, Our finite minds are ac
customed to all material things having a
beginning and an ending. The story of cre
ation is also about a beginning. If the
Cosmos is unlimited and, therefore, unend
ing, as told to us in our monographs, why
did there have to be a beginning? Does this
simply refer to our planet, and, if so, is there
any proof of this?
Man transferred many of his objective
experiences, the results of the categories of

his mind and organism, to the Cosmos. For


example, he sees himself as causative, and,
therefore, applies the concept of a final
cause, a beginning, to the Cosmos, the greater
universe itself. Many of the things which
man observes and which appear to him as
having a beginning are, in fact, only a
transition from an earlier state. We often
cannot perceive the connecting link between
one series of phenomena and another. One
kind of manisfestation seems to break off
completely and another begin. Actually, one
state has simply merged into another. With
the advancement in instrumentation in re
cent years, science has been able to show
the affinity between many phenomena which
previously seemed to have quite independent
beginnings.
In almost all ancient religions, ontology,
or the theory of being, is related to a personal
deity, an anthropomorphic god, goddess, or
a plurality of them. These deities were
thought to be superior beings, but they
possessed many humanlike characteristics.
They had minds that thought, that planned,
that created ends to be attained. So, like
man, they brought the universethe whole
of being which man presumes to knowinto
existence.
Sometimes it was thought that these gods
created the Cosmos out of their own nature.
At other times, it was imagined that creation
began with a state of chaosa nothing out of
which the gods themselves were bom. They
in turn then created the other phenomena of
nature. However, chaos, or the state of
nothing, was assumed by these early cosmologists to have a positive nature. It had a
quality in itself. It was not nothing as we
think of itjust the absence of something. It
was presumed that, out of the formless state
of this chaos, there came a potential which
gave rise to being.
It is most difficult for the average man to
conceive an eternal being, one that has
always been and has never had a beginning.
For most persons, the idea of self-generation is likewise difficult to comprehend, for
in their daily experience they are not likely
to encounter anything that suggests such
a phenomenon. A cause behind everything,
including absolute being, the Cosmos Itself,
seems more in accord with finite experience.
It is equally difficult for one to embrace
the concept that there is not such a condition

as absolute nonbeing, or nothing. We must


realize that it is only by perceiving being
that it is possible for us to imagine such a
condition as its absence or opposite. If a state
of nonbeing could be identified as such,
actually it would then have a quality of its
own. Whatever is, is then being of a kind.
If something can come out of so-called
nothing, then, rationally, such is actually
not nonbeing but, rather, it is something. A
state of nothing could never exist by itself
without being something.
Philosophically and logically, we must ac
cept the idea that being has always been and
could never have had a beginning because
from whence would it come? If you did
attempt to assign a source to being, then
logically you will always return to a state
of some condition or quality which in itself
is being. Likewise, there can never be an end
to the Cosmosinto what would being dis
solve, be absorbed, merge, or disappear?
Being cannot be destroyed, for that would
be the assumption that there is a nothing
into which it would disappear and nothing
does not exist.
Being is in continual change, said
Heraclitus, the Greek philosopher, thousands
of years ago; also that matter is always
becoming. However, pure being is not just
matter but the energy underlying it and into
which it may transform itself. In the great
transitions and transformations which being
is continually undergoing, it may seem to us
that some entity or expression of nature has
dissolved into nothing. But we know today
that such are really changes into other ex
pressions whose nature may not be immedi
ately perceivable.
We constantly read scientific postulations
about the beginning of our universe. Our
solar system and sun and planets, and even
the vast galaxy in which it is located with
millions of other stars and planets, un
doubtedly did have a beginning. By that we
mean that they had a previous state before
being what they now are. They were either
gaseous or some other substance of celestial
phenomena. However, when we speak of
beginning in this sense, in reference to the
universe or galaxies, we are only referring
to their form as we now know it. We do not
mean that scientifically our galaxy, the
Milky Way, for example, or the other

galaxies with their billions of solar systems,


originally came from nothing.
In fact, what astrophysicists are en
deavoring to determine todayand that
which they hope space exploration may
render further light uponis the nature of
the primary or basic substance of the Cosmos.
In our Rosicrucian ontology, for example, we
refer to nous, a dual binary force, as the
basic substance out of which all phenomena
continually comes and to which it returns.
It is sometimes asked how there can be no
state of nonbeing, of nothing, if the Cosmos
is said to be expanding? What does it expand
into if this theory under investigation be
true? We must realize that being has no
outside boundaries. What could limit or con
fine it? Whatever would have such a limiting
property would in itself be being. We must
understand that being creates its own relative
limitations, nothing else could. To better
understand this question, we may think of
a round rubber ball. It has no edges, no
limitations, yet it can expand and contract
its nature. Einstein, in his theory of relativ
ity, has the Cosmos limiting its own mass
in relation to energy and gravity. This is, to
use a paradoxical term, infinity with a finite
quality.
When speaking of the Earth, which is a
mere speck of dust in the Cosmos, we can
say that it had a beginning. But, again, we
must only mean a beginning in the sense of
its state as a world. What the Earth consists
of basically is part of the sole reality, the
primary being, and primary being never
had a beginning. If the world were to be
destroyed, it would merely be a change into
atoms and their subnuclear particles.X
A Question of Terminology
Many questions in the minds of not only
members of this organization but of students
of any system or course of study develop be
cause of a misunderstanding of terminology.
Every subject, every system of thought,
every profession, trade, or study has its own
peculiar or specialized terminology. Com
paratively, elementary facts can be dis
cussed but to one not knowing the terminol
ogy of that particular subject matter the
whole thing may sound very complicated or
completely incomprehensible. To clarify
ones understanding of any field of thought

is to depend upon the clarification of termi


nology. Meanings of words which apply to
a particular subject are the medium through
which knowledge, facts, or information can
be conveyed from one person to another.
Obviously, one cannot understand a thing on
a page written in a foreign language with
which one is not familiar. If one is at least
somewhat familiar with the language, then
ideas can be gained from a page of that
language. A complete understanding would
depend on an absolute mastery of the lan
guage plus a complete knowledge of its
vocabulary.
Early in the study of any new subject, as
in the first monographs of the Rosicrucian
teachings, considerable time and space is de
voted to the subject of terminology. The first
principles of any system of thought must
include consideration of the meaning of the
words that are going to be used and that
are specifically applicable to the new
subject.
Even if a careful and systematic study is
made of all terms, there is always the possi
bility of misunderstanding by some individ
ual student. Regardless of how detailed an
explanation or definition may be, different
individuals will not interpret that defini
tion exactly in the same way. Two in
dividuals may go to a standard dictionary
and look up the same word and yet each
will arrive at a slightly different under
standing of the meaning of that word. This
is due of course to ones experience with
the words making up that definition.
The question of terminology which has
given rise to these comments is contained in
a letter from a soror living in Ontario who
asks: What is the difference between
psychism and mysticism? As a part of this
question this soror also asks: How can one
tell the difference between a psychic im
pression and an intuitive one?
Many words referring to states of mind,
consciousness, or other immaterial things are
apparently more confusing than are words
which refer to concrete subjects. In the pop
ular vocabulary, words such as soul, spirit,
psychic, mystic, and any others have little
or no difference in meaning. These words,
and many similar ones, are simply grouped
together in the mind of the popular think
er, if such can be called a thinkerall, in a
general way, referring to something of a re

ligious or philosophical nature. Since religion


is the most common practice in the field of
nonmaterial things as compared with the
physical requirements of our daily living,
the person who has given little thought to
the subject matter will immediately assign
all these words to the realm of religion. Ac
tually, to the person who has given even
superficial consideration to the study of
philosophy, psychiatry, and religion, it is a
fact that each of these fields of thought, as
is true of all studies, has its own specialized
terminology, and although a complete agree
ment does not exist on the exact meaning of
every word there is a more or less general
agreement. Each school of thought in turn
attempts to become more specific in its
definitions.
The two words referred to in the first
part of our question, psychism and mysticism,
would, in the popular sense, be considered
as synonymous; that is, to the popular mind,
they belong to the field of religion or inner
thought. Consequently, the average person
would not attempt to make a definition so
specific as to include one and eliminate the
other. Even in our own terminology, partic
ularly in informal discussions, there is a
tendency to confuse the words mysticism
and psychism. Actually, they can be quite
easily distinguished.
Mysticism refers to that concept by which
man is able to relate himself in a direct man
ner to the ultimate reality of the Universe.
The believer in mysticism, particularly ,as it
is presented by the Rosicrucian teachings, ac
cepts as a formal premise that the individual
is endowed with certain potentialities and
abilities making it possible for him to relate
himself to the ultimate reality of the Uni
verse, or, if you prefer to use the term, to the
Supreme Being or God. Those who accept the
principles of mysticism believe that inter
mediary agents are unnecessary for man to
know his ultimate purpose and destiny.
Such an individual has come to the con
clusion that life with its complications and
explanations, and need for explanations, can
not be solved or truly understood by accept
ing all the dogmas, principles, or ideas that
may be laid down by somebody else. Certain
religions set up principles directly opposed
to such a belief. Religions of this type claim
that mans ultimate salvation, or solution of
his problem lies not in what he himself can

do, but, rather, in the acceptance of a fixed


precept or doctrine which becomes an inter
mediate point between man and God, and
that all mans relationships with God must
pass through this intermediate point. The
power of such a religion over its adherents
is based upon the requirement of an absolute
unquestioning acceptance of the power of
such an intermediate doctrine, leading the
individual to believe that unless he conforms
to the established procedures laid down by
the religious body he is definitely setting
himself on the path away from God, and
that all hope might as well be abandoned.
Mysticism, on the contrary, gives more
dignity and purpose to the individual and
does not belittle the purposeful doctrines of
religious teachers. It does not look down
upon sincere religious activity and purpose
but it does hold that life and individual seg
ments of life are all manifestations of the
Creator who established life, and that each
form of life is never completely separate
from its Creator and therefore that a chan
nel is consistently existent and open through
which man can contact this Supreme Force
as the ultimate reality, without the inter
mediary channel set up by any other man.
Mysticism then is the principle based upon
the belief that man can relate himself di
rectly to God by ways and means separate
from other human manipulation or physical
things.
Psychism refers generally to psychic ac
tivities. Generally speaking,' psychic prin
ciples are those which are in contrast to
physical or material principles. The very
process of thought itself is the function of a
psychic faculty. What takes place in our
mind can, in the more technical form of the
term, be called psychic. In this sense our
psychic faculties have to do with our abilities
to use everything available to consciousness
which enters into our subjective and objec
tive minds. Our consciousness, as has fre
quently been described, can be compared to
a motion-picture screen. The only difference
in this comparison is that the screen of con
sciousness receives impressions from both
sides. Through the sensesthat is, hearing,
seeing, feeling, smelling, and tastingis pro
jected one set of impressions, being projected
to one side of the screen; then, there are
also subjective impressions in contrast to the
objective impressions that come to the other

tive impressions, realizing that both are a


part of his total conscious state and that
both are equally important to his balanced
and harmonious living.
These explanations help us realize that
the second part of the question, concerning
the difference between psychic and intuitive
impressions, is merely another reference to
terminology. To summarize briefly the dif
ference between these terms, we have al
ready seen that the impressions which we
receive in our consciousness, particularly
those that come through the subjective mind,
are the psychic impressions. In a general
way, we might classify all impressions re
ceived in any manner, independent of the
physical senses, as psychic impressions. We
might say, then, that intuition is the proc
ess by which psychic impressions are received
and brought to the surface of consciousness.
All the facts, ideas, impressions, or hunches
which come through our subjective faculties
to awareness in the state of consciousness
are of a psychic nature, and the process is
known as being intuitive.A

side of the screen. It is the impressions


through our subjective faculties that we
might call psychic impressions.
Furthermore, the processes of reasoning,
of memory, of attention, and activities of the
mind itself are psychic functions. If the
mind only received impressions just as a
motion-picture screen receives the image
projected upon it, we could not exist as in
telligent beings, our consciousness would
simply be a series of one picture after the
other. It is the functioning of our own
mindthe compiling of objective and sub
jective impressions in the process of reason
ing and the capabilities of memory and at
tentionthat composes the psychic faculties
by which man can retain and organize all
the facts that come to his consciousness.
When we say that the psychic faculties
of man are developed, we mean that he is
able, readily and effectively, to use his mental
abilities to best organize all the impressions
he receives. It also means that his total sum
of consciousness is well balanced, that he is
able to distinguish his objective and subjec

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The Seeds of Truth


Must be Planted Early

(ZAtfctt THinet

T h e F o r m a t i v e Y e a r s those years when


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L IT H O IN U S . j

Oc t o b e r , 1 9 6 6
Volume X X X V II No. 2

ROM M
A private publication
for m em bers of A M O R C

Portal of the Famous


Shown here is the m ain portal
to Gorham bury, once the hom e
o f the celebrated S ir Francis
B acon ( 1 5 6 1 -1 6 2 6 ) . It is situ
ated near the little city o f St.
A lb an s, England, which was
originally founded by the R o
m ans and known as Verulamium . Across this threshold, in
the later days o f B acons life,
entered Queen Elizabeth and
other Court notables. Confer*
ences o f State were held within
the walls o f this once stately
edifice, now in ruins. Un
doubtedly here, too, S ir Francis
Bacon , as Im perator o f the
R osicrucian Order, conferred
with prom inent m em bers on
the Orders affairs.

Greetings!
V

W HAT IS PERSONAL DISCIPLINE?


Dear Fratres and Sorores:
There seems to be much confusion with
regard to self-reliance and self-control today,
which, perhaps, accounts for much of our
social chaos.
In the broadest sense, self-discipline con
sists of exercising personal cpntrol of oneself.
The question arises: Control of what part
of ones self ? Further, should the personal
discipline be exercised by everyone alike and
under all circumstances? Psychologically, we
might say that discipline consists of the
regulation of our behavior. Behind our be
havior are certain impulsions, or motiva
tions. These are inherentinstinctiveand
acquired. First, there are the appetites, the
animal desires. These are natural. The satis
faction of them fulfills a biological impulse
and necessity.
Should such behavior be inhibited and
restricted? Unrestricted primitive motivation
resulting in certain patterns of behavior can
and does bring individuals into personal con
flict. Behavior of this kind is usually aggres
sive and ego-centered. If such is unrestrained,
that is, each individual in an uninhibited
pursuit of his own gratification, it would
result in the destruction of other persons. In
fact, it would become an obstruction to the
end each sought. Society probably never
would have come into existenceat least it
would not have survived for longif each
human were free to behave without regard
for the welfare of others.
Out of a realized necessity to exercise
control over primitive motivations, there
arose eventually a code of disciplinary be
havior. It became incumbent even among
savages that they recognize and personally
enforce taboos on certain of their behavior.
With what may be said to be a consciousness
of a moral sense and the development of cer
tain religious concepts imposed upon human
beings, there came about further restraints

on mans conduct. There were certain acts


which he believed were violations of that
good dictated by the imagined transcendent
powers or gods.
In his relations with his fellowmen, man
found that certain acts brought hurt to
others. Further, similar acts, if personally
experienced, he found to be harmful. To do
these things, then, were wrong in the utili
tarian and practical sense. But it was also
wrong to do what seemed an offense against
the wishes of a god.
The good9 in other words, does not just
provide a physical pleasure, it engenders an
emotional one, too. It gratifies the moral
inclinations; the satisfaction of the extended
self, and the sense of justice. Therefore,
personal discipline requires conformity to
what one calls conscience. It must be ap
parent from this that it is difficult to attempt
to establish a universal code of self-discipline.
Discipline with regard to personal behavior
is principally influenced by society and its
various categories and standards.
Religion is one such important factor in
influencing personal discipline. But various
sects and denominations have their specific
proscriptionsand variationsof their own
moral dictums. The constraint required of a
devotee of one religious sect may not be de
manded of that of another. Even the legal
impositions upon the citizens behavior vary
with different political systems. The personal
behavior and self-control expected of a com
munist citizen, for example, is different than
that of a citizen in one of the democratic
states.
The principal difficulty with developing
personal discipline today is the feeling of
growing encroachment upon individual liber
ty. There is not the voluntary inclination to
restrict certain behavior. The demand that
such be done finds no personal favorable
response upon the part of the individual.

Often he cannot comprehend the need of


restraint of certain of his behavior and in
terests. He perceives no direct advantage to
himself in the limitation of his conduct and,
therefore, considers it to be an imposition
upon his freedom.
There is a definite incongruity today be
tween the ideas of personal freedom ex
pounded, and at the same time the insistence
upon greater personal discipline. The more
freedom, the less discipline; the more disci
pline, the less freedom!
On the other hand, there is the hue and
cry for greater initiative and self-reliance to
be displayed by the new generation. But
conversely, there is also the further demand
for more and more welfare to be provided
by society for the individual. These con
flicting ideological concepts and demands are
the principal cause of a notable lack of
personal discipline. There is, as yet, no
stabilized standard by which personal disci
pline can be determined. In this ideological
quagmire, there is no certainty apparent as
to whether the individual is indebted mor
ally to the state, or the state to the citizen.
Consequently, the individual has no assur
ance as to where his responsibility lies. When
the younger generation acquires a sense of
responsibility for certain well-established
values, many of which are now in flux, he
will then develop a behavior relationship
toward them accordingly.
For analogy, a man controls his car not
primarily because of any instruction which
he has read but as a matter of necessity.
Upon proper control depends the successful
operation of the car and it gives the assur
ance that it will serve his purpose for trans
portation. Likewise, personal discipline is
most effective when one learns what advan
tages he is to gain from it.
Fraternally,
R a l p h M. L e w i s
Imperator

Metaphysics and Disease


There are many individuals whose ap
proach to the study of metaphysics has been
with the intent to determine how they may
learn to cope with disease and pain of the
physical body. Their primary purpose, in
other words, has been to study in order to
save themselves from pain and to cure them
selves of disease. Many schools of thought
have been established upon the principle
that metaphysical healing and the meta
physical control of disease is the funda
mental way in which to deal with pain,
suffering, and disease in the world.
There have been many experiences re
corded of individuals who have been bene
fited by metaphysical treatment, and it is
a part of a number of religious practices
and of other organizations that devote them
selves in whole or in part to the study of
metaphysics to use these principles and to
teach them to those associated with such
organizations. The Rosicrucians number
among these organizations. One of the pur
poses of the Rosicrucian Order is to study
metaphysics in all its applications, including
the physical affairs of man. We should use
metaphysical principles for the alleviation
of suffering, for the treatment of disease,
and for the betterment of mans lot in life.
Insofar as metaphysics is related to
disease, there are some fundamental princi
ples that are sometimes overlooked in the
metaphysical approach. The metaphysical
approach is not a miraculous approach, but
there is a tendency upon the part of some
individuals to conceive of metaphysical
treatment as synonymous with the perform
ing of miracles. This is notand has never
beena true concept. The use of meta
physical principles in the treatment of
disease or in the treatment of any physical
condition is based upon certain principles
and factsmany of which we can learn and
some of which we are still trying to learn

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but it is the application of the principles


that causes them to be effective. The Rosi
crucian art of absent healing, as outlined in
the booklet prepared under that title, is an
excellent example of the application of
metaphysical principles. Here we put into
effect the application of laws which we
study, and the use of these laws has proven
itself many, many times. They are used
continuously by the officers of the Order
and the staff of the Council of Solace, as
well as by individual members, to bring
metaphysical help into the lives of those
individuals who seek assistance.
At the same time that we study meta
physics and the application of its principles
in the treatment of disease, we must also
take into consideration the nature of disease
itself. There are some schools of thought
that look upon the existence of disease as an
illusion. Such groups teach that disease is
not an actuality but merely a realization
within the mind of the individual. The Rosi
crucian concept does not agree with this
principle. We believe that a change in the
physical structure of the human body is an
actual, existent fact.
To use an extreme example, if an indi
vidual breaks his arm, the bone in the arm
is definitely injured. Its physical nature has
changed, and it must return to a state of
normalcy by a process that nature will
direct. Any form of healing will only assist
the operation of the natural cosmic laws. In
other words, the broken bone will mend.
Modern surgery, medicine, and other forms
of therapeutics, as well as the application of
metaphysical laws, will assist or place the
individual in a position where he will be
able to use to the maximum extent possible
the operation of the cosmic laws which will
bring about the actual healing.
At one time I was personally acquainted
with a physician who was very conscientious
and took considerable time with his patients
somewhat of a novelty today. As a result,
he would frequently become far behind with
his appointment schedule. Upon one occasion
I was in his office and did not see him until
more than an hour after the time my ap
pointment was scheduled, and I complained
about the delay. He told me in effect that
if I would have used the delay to merely sit
in his waiting room and relax, nature would

probably have done me as much good as he


could do me in his treatment.
This is a good example of placing our
selves in a position where nature can assist.
The doctor, regardless of the school to which
he subscribes in his treatments, can only
assist, as can the metaphysician, in a sense.
He can assist by helping an individual to
be able to attune himself to the constructive,
cosmic forces that do the healing.
We must realize that long before there
was any intelligent life on this planet its
physical composition was made up of the
same atoms and molecules that make up all
that exists today. Before man, as an intelli
gent being, existed or reached a state of what
we consider human, there were diseases
existent. They affected plants and animals
that existed before man.
It has been found that fossilized remnants
of various organisms that existed before the
time of man had conditions similar to those
of today. Arthritis, for example, has been
foundor rather, the evidences of itin
reptiles that may have existed over a million
years ago. I read in some book on evolution
about the skeleton of a dinosaur being dis
covered that had evidence of a bone tumor.
There has also been evidence that bacteria
existed and have been found in coal, which
was formed from plant life many, many
millions of years ago.
In other words, there is evidence that
points toward tuberculosis, arthritis, and
many other diseases that have existed on
this planet as far back as there has been life.
Disease has always been a natural phe
nomenon on the planet, apparently. It has
afflicted animals, plants, and mankind. We
therefore cannot agree with the assumption
that some people subscribed tothat disease
did not exist on this earth prior to the ap
pearance of man, and that disease came
about as a penalty for mans sins or other
actions of man. In fact, there is no proof
that there is any relationship whatsoever
between morality and disease.
Disease is an accompaniment of life, an
accompaniment of the physical environment
that exists on earth. It has therefore always
existed as part of the environment and a
part of the nature of the earth itself, and
will probably continue to exist as long as
this earth exists.

Very early in the history of man, primi


tive people tried to associate religion and
healing. That is why there still exists much
that is superstition and magic in the treat
ment of disease. Religion has played an im
portant part in mans treatment of disease,
because usually the medicine man or witch
doctor was also a religious leader. It is
probably as a result of the relationship that
gradually developed between mans concept
of pain and disease in relation to his re
ligious beliefs that has caused man to associ
ate disease with religion and moralitythat
disease was created by a divine being in
order to punish man. Actually, the man or
woman who suffers disease is not necessarily
being punished. The causes may go back in
his own life, into the lives of others about
him, and his forefathers, so far that we can
not trace all the causes.
True, there is a relationship between
karma and disease, but the roots of karma
go back into many incarnations and to the
life expanse that extends far behind us.
Therefore, the disease and pain we suffer
today is not the expression of an isolated
error in the past but rather an accumulation
of the causes that encompass the very nature
of our being and are a part of the experience
of our existence.
In the minds of primitive people, this re
lationship of religion and disease caused men
to realize that there was an association be
tween mans well-being and his mind. In a
sense, modem psychosomatic medicine is a
continuation of mans early realization that
disease existed and that it could be ap
proached both from the physical and the
nonphysical standpoint.
Metaphysical healing is an important
factor in the Rosicrucian teachings and
should be in the lives of every one of us, but
that does not mean that disease must always
be treated as an error or a sin. It means that
it is an existing actuality with which we
have to cope. The intelligent man or woman
when faced with disease will draw upon all
the sources that his knowledge and experi
ence will guide him to utilize. That is why
the Rosicrucians have always encouraged
individuals to consult those who are trained
to treat disease, that is, the physicians of the
various therapeutic schools, and at the same
time draw upon all the knowledge of meta
physics to use also.

The important thing for us to learn is that


disease is a phenomenon of mans environ
ment, that it has always existed and
probably will always exist as long as man
is in a physical world. Man can only assist
in the treatment of disease; he cannot cure.
Therapeutic methods and metaphysical
principles will help bring man into a rela
tionship of attunement with the Cosmic that
will restore harmony and health to his body
and mind. Man should draw upon that ex
perience to learn the lesson that one of the
most valuable attainments he can achieve
in his physical life is harmony and balance.
Therefore, he should try to live a balanced
existencean equitable balance between the
affairs of the physical, the mind, and the
soul.
The nearer man approaches that balance
the nearer he will maintain a perfect har
mony which will resist disease and pain, and
cause him to live here in accord with his
nonphysical being, the soul, which does not
suffer disease or pain. One of mans pur
poses, then, is to attain the perfect state of
harmony and balance which can eventually
be his and toward which aim he should di
rect his efforts.A
End of An Era
We cannot help but rejoice that the end
of the so-called progressive education era is
being sounded. It is refreshing to hear states
men and educators actually deploring the
sad state of affairs brought on by the progressive-education fadists for more than two
decades. But it is depressing and tragic to
hear leadersmature men and womenex
pressing their regret that their own children
have been the victims of the system. It was
by their permissiveness that it ever got a
hold on society in the first place. These
mature men and women are the ones that
let it happen!
The days of progressive education are
too vivid in memory to be soon forgotten:
Case after case of parents watching their
children flaunt authority, destroy property,
act in ill-mannered and deplorable ways to
the distress of all that observed them, yet
no one lifting a hand to stop it. The parents
common exclamation was I cant do a thing
with him! And this at the age of four or five!
(continued overleaf)

Where the fault lies is not too easy to


pinpoint, but several causes are evident. Par
ents and educators were gripped by the
pratings of a school of thought that main
tained that restriction, punishment, and au
thority would warp the young mind. The
child was to be left free to express himself
without frustration or inhibitions. He was
given no grades in school, for that would
create a class consciousness, dangerous for
those who had the lower grades. If this
gradeless, colorless, monotone existence were
to be interrupted in any way, the child was
doomed to a half life wherein his individu
ality would be submerged and subordinated
to others.
It sounds fantastic, yet millions of persons
took up the cause of the progressive edu
cators, and one whole generation of children
were left rudderless, without aim or purpose,
without a solid base from which to explore
life. It was actually proposed that a child
should make his own decisions; that he was
indeed able to make his own decisions and
live by them. It was a hands-off attitude
on the part of parents and educators. Stand
ards were no longer absolute nor meaningful.
Skills, talents, mentality were judged in re
lationship to no external standard of quality,
but only to each other. If there is shoddiness
in workmanship today, it is because of this.
If there is lack of responsibility in business
today, it is because of this. Adults have no
one to blame but themselves for it was so
ciety as a whole that created the monster.
The psychology of this era stemmed from
a belief that childrens minds must be left
free to develop and expand. It stemmed from
a reaction to the youth movements of the
war years, where despots controlled the
minds of children for their nefarious ends.
It was somewhat the result of laziness and
indifference on the part of parents and teach
ers who saw in this new psychology an
easier way to raise their young. It is cer
tainly much easier to let children go thenown way than to involve oneself in their
lives and activities.
But it is wrong, for it overlooks the neces
sity of providing children with stability and
a sense of belonging. It was forgotten during
this era that the worlds greatest minds de
veloped and prevailed during the half-cen
tury preceding; the inventors, social and

economic reformers, and a host of others.


It was forgotten that military training de
manded the most extreme subordination just
prior to leadership. The history of education
showed that it was not the subordination of
childrens minds to the standards and ex
pectations of society that led to frustration
and mental aberrations, for the greatest
minds were the most disciplined minds. The
unfortunate children were those who had no
discipline, no guide, no rudder by which
they could steer a course through their yet
uncharted seas. They were the frustrated
ones; the restless, the aimless, the ones who
were running or escaping.
The individuality of a person is such that
it is difficult to ever submerge the potential,
talents, and thoughts of the human mind. If
restriction and discipline do anything, they
encourage introspection, the inner develop
ment of thought which is so important to
success. They permit a person time to live
with himselfto consider the world about
him. They give him time to analyze, to rea
son, to compare, and conjecture. If discipline
does anything, it provides a person with tools
with which he can someday express his ca
pacities and thoughts. Without proper tools
of expression, the mind is lost. Without work
and social habits to foster such expression,
the mind is incapable of accomplishment.
It is the responsibility of societyof adults
to realize this. It is their responsibility to
take the child by the hand and teach him
all they know. It is up to them to decide
what is best for the child, and it is up to
them to impose this decision on the childs
life.
A wise parent will, of course, train his
child for responsibility. He will give him
exercises in making decisions, in thinking
for himself. But he will not leave him to
his own devices until the training is complete.
It is no simple matter, this raising children.
It should be every adults first responsibility,
for on that rests the future of civilization.
To properly raise a child is the greatest
challenge an adult can have; yet millions
throw it aside while at the same time making
overt attempts to foster peace, health, and
prosperity in the world.
But as we started to say at the beginning,
the tide is turning. Education is becoming
more basic againconcentrating on giving

tools for expression rather than just time for


it. People do live and learn, and once again
we can look forward to a generation of young
people more prepared to face the world with
reason and equanimity.B
Purpose of Rosicrucian Philosophy
In our daily experience, things of the
world often seem to be detached phenomena.
It is often difficult for men to conceive that
there is a relationship between many of
the different things they experience. For
example, is there any order between such
things as consciousness, galaxies, microbes,
light, and emotions? Perhaps the first at
tempts at unifying mans varied experi
ences were by the ancient Greeks. They
began the transformation of theogony into
natural science. In other words, beginning
with the philosopher Thales there was a
gradual substitution of physical causes to
explain phenomena experienced instead of
attributing them to the arbitrary acts of
ancient gods.
Alchemy probably began in Egypt. In
fact, some of the ancient Greek philosophers
alluded to the Egyptian origin of alchemy.
However, the first recorded basis of alchemy
is the theories of Aristotle. He reduced the
whole physical universe to four general ele
ments as they were called. These were car,
fire, water, and earth. He also suggested
that there was a quintessence; that is, a
prima materia out of which all things came.
All of this was an attempt at unification.
It sought to achieve an orderly arrangement
of human experience. In fact, philosophy
has been striving for such unity ever since.
The advancement of science, of course,
makes such a permanent theoretical uni
versal order difficult to establish. Every time
science discovers some new phenomenon
there is recurrence of the problem. The
problem is, Where does the newly dis
covered knowledge fit into the current philo
sophical scheme of unity? We all know how
the revelations of modern science continually
challenge and make obsolete old traditions
and concepts.
The Rosicrucian Order expounds a mysti
cal philosophy. It tries to place into a cogent
order man, his world, and the cosmos. But
in its philosophy the Rosicrucian purpose is
different from some other systems of

philosophy. It does not declare that the


particular order of arrangement which it
expounds is absolute. Neither does it profess
that the universe was ordained as it philo
sophically conceives it. Nor do the Rosicrucians declare that the system they expound
is inflexible.
It is stated in Rosicrucian monographs
that man may never know the exact cosmic
order. In fact, we cannot be certain that
what man calls order is not just a product
of his own mind. Order presumes an ar
rangement of values, that is, that something
is first, that there are things between, and
that something is last. Again, the question
must be asked, Are there such things as first
or last in a unified whole, such as we wish
or presume the Cosmic to be?
What, then, are the Rosicrucians striving
for in their system of mystical philosophy?
Primarily, their purpose is to order their
own lives. It is to reduce human experience
to a practical level. This means to fit ex
perience into human life intelligently. It is
to make experience serve man physically,
intellectually, and spiritually.
The Rosicrucian philosophy makes man
the pivot, the focal point of its teaching. In
doing so, it is not adopting the theory of
solipsism. In other words, the philosophy of
the Rosicrucian Order is not proclaiming
that man is the whole reality and that his
mind and his concepts are all that exist.
However, the absolute nature of Being, even
to the most advanced science, must always
remain a matter of speculation. Therefore,
the Rosicrucians contend, the highest good
in life is to make what we do perceive of
Absolute Being serve us to the best of our
ability.
This objective of Rosicrucian philosophy
is not a selfish one because, as said, it is
intended to serve the whole man. It must
not just gratify his physical senses, it must
also satisfy his hunger for knowledge. It
must continue to evolve those ideals in
which that consciousness called soul finds
peace.
We may think of the Rosicrucian teach
ings as being like books of various subjects
upon a shelf. The books have been arbi
trarily arranged for the convenience of the
reader. But they are also so arranged that
the value of each will have a practical re
lationship to those which precede and follow

it. In other words, the arrangement brings


together the knowledge into a whole useful
continuity. We, of course, would shuffle the
books about on the shelf if we found new
ones worthy of inserting, as those that would
add to the general subjects of the others.
So it is, too, with the Rosicrucian philoso
phy. The teachings of the Order are not
dogmatic. They include, in a proper rela
tionship to what is now taught, new con
cepts in the arts, sciences, and general
philosophy, especially if such will further
the ultimate purpose of the organization;
namely, the whole development of man.
Perhaps we may say that what the Rosi
crucians are in search of is truth. To most
of us, truth is that which yve believe has
reality, that is, something that exists to us
in a positive way. Reality is whatever we
have to contend with. All reality may not
be something that we can use necessarily in
a material way. We cannot always eat, buy,
or feel some of the realities which we ex
perience. But like a distant star, it is there.
It fills a gap in our thinking. It rounds out
life for us. It contributes to our experience.
Truths are not absolute. What is truth
today may not be so accepted centuries
hence. History has proven that to us many
times. Without what we think to be truth,
without what seems to have reality to us,
however, we have a sense of insecurity. Man
is therefore, never content to permit gaps
in his knowledge. He continually seeks for
some truth, some reality, and an answer to
every question. If he cannot find an em
pirical one, something that is really ob
jective, he invents an answer.
It is with this arbitrary invention that
superstition may enter. The Rosicrucian
philosophy has always endeavored to be a
rational one. Where we cannot find an
answer, or there is not yet a factual one,
the Order, too, will resort to abstraction.
However, as much as possible such ab
stractions will be rational. They are logical
assumptions derived from what is known to
be factual.
In the past, some of our Rosicrucian ab
stract truths of reason have had to give way
to ultimate experience, supported by the
senses, which proved that the earlier ab
stractions were not correct. In the future,
too, quite possibly some of our abstract
truths which can not be refuted today will

need to be replaced by what will then be


substantiated as fact.
There is no man without a philosophy of
life. The way each of us think and live is
the particular worth which we place upon
life. The Rosicrucians, a nonsectarian Order
and worldwide in extent, are trying to give
that worth of life an ever-increasing value.
-X
The Absolute Truth
Whenever an individual undergoes a pro
found and moving emotional experience,
there always recurs the important question
which has faced man throughout all the
ages of his existence. This question was
asked by the psalmist: What is man and
what is his purpose and end? I recently ex
perienced one of these deeply moving events
of a lifetime. As it is true in the case of most
events that upset our thinking, our equilibri
um, this was associated with transitionthe
transition of a close friend.
I long ago accepted transition as an in
evitable fact, but the circumstances of my
recent experience were unusual, and while
I need not describe them in detail, I can say
that because of an extremely intimate rela
tionship that was followed within a matter
of hours by the transition of the friend, the
experience was, to express it mildly, a
shock.
Under such circumstances each of us will
try to re-evaluate our thinking and to de
termine whether or not the principles and
philosophy to which we subscribe are really
of value, of sufficient value, in fact, for us
to be able to call upon them for support
under such circumstances. One thing we all
have learned or must learn is that there are
no human consolations that will fully re
place or even soften the blow of such a
shock. The friend to whom I refer was not
a Rosicrucian. I attended his funeral con
ducted by another fraternal organization and
one of the prominent, well-known religions.
I could not help but think throughout the
ceremony of how shallow everything that
was said was in relationship to the great loss
that had occurred.
In re-examining our own philosophies, we
ask ourselves what, after all, is final and
absolute truth. What is the reason for all of
the events that take place unexpectedly and
without warning? The friend to whom I

refer was an outstanding surgeon, and I


could not help but think of the knowledge
and experience that had been accumulated
in his mind and in his skillful fingers for a
long period of time and that all should no
longer exist insofar as a physical manifesta
tion of those skills and that knowledge was
concerned. With these thoughts in mind, I
kept asking myself, as anyone else would do,
Where do experience and knowledge go?
What is the final purpose of that life, or any
other life?
It is easy for us to speak in platitudes,
which I felt were the essence of what was
said at the funeral, but it is not so easy for
us to examine our own thoughts and feel
ings. The fact that feelings are involved tend
to place a false color upon the entire picture.
We are influenced profoundly by how we
feel, and when we are so influenced, reason
takes second place. We may be convinced
of immortality because of the knowledge and
experience that has been ours, but under the
stress of the emotions of the moment, it is
not easy to use our reason to satisfy com
pletely the lack of assurance that we may
have as individuals in going through such
an experience.
One of the problems that face every living
person today, and, it seems to me, is the
fault of our modem society and the tradi
tions with which we have grown up in this
Western world, is our failure to face honestly
the fact of transition before it takes place.
During the past century it has been con
sidered not exactly proper to discuss transi
tion or death. It is something we shy away
from. We do not face it frankly, and when
it comes, it comes with a double shock.
Transition and birth are no different from
each other, in that they are normal mani
festations. They are the beginning and the
end of a physical manifestation, but they are
not the beginning and the end of life. They
are the terminal points at the two extremes
of a physical manifestation.
Since we greet birth with rejoicing and
even sometimes with good-natured humor
and discussion, such as the proud father
passing out cigars to his friends, why cant
we face transition with the same point of
view? Not that we should treat it lightly,
but that we should face it as an actuality
which must be resolved as a realization in
our own consciousness. We each must face

transition as an individual experience and as


an emotional experience for it will occur
to our loved ones and our acquaintances, our
leaders, and to every living being that exists
on the earth today.
There are no final answers in this life.
There is no absolute truth as far as the
physical consciousness of man is concerned.
The final answers and absolute truths lie
beyond the grasp of the human mind. If
they did not, there would be no human
beings, because it is a process of growth that
makes possible a relative attainment of
some of this knowledge.
Man must draw upon his knowledge and
experience for the best and most satisfying
solution possible, but the answer that I may
reach, or that you may reach will be only
a degree of the tmth and not the absolute
truth. Most of the answers will be valid only
for the individual in terms of his personal
knowledge and experience. Only by de
veloping the mystical concept, the aligning
of ourselves intimately with forces which
are the motivating forces of the universe, is
there possibly a key to arriving at a degree
of peace of mind in reference to the nature
of truth, the purpose of life, and even of
immortality.
Man will grow in relationship to his
knowledge and experience, but he can speed
up that growth if every profound emotional
experience will shake him sufficiently to
cause him to examine the true values of his
being, to realize that all the skills and
knowledge or wealth that we may accumu
late have no value when transition comes.
Only those values which can be carried be
yond the physical world are those that are
worth accumulating.
Therefore, it is essential that if we are to
attain a degree of peace of mind that we
learn to live with the entire experience of
life. Birth, maturity, transition are all in
evitable experiences that we must face di
rectly or indirectly. To a certain degree
every minute that we live is a phase of our
total experience which can be incorporated
into our consciousness as a complete realiza
tion. With a growing philosophy of life the
shock of change will be tempered, not en
tirely obliterated, because man will always
have feelings, but both our grief and happi
ness can be modified into realizing that these,
too, are a part of a total experience which

will increase our realization of the souls


personality, which in turn will survive when
physical life no longer exists.
One of the significant lessons from the
wise writer of the book Unto Thee I Grant
is expressed in one sentence: The noblest
employment of the mind of man is the study
of the works of his Creator. That means we
should study them all, whether they are
pleasant or unpleasant, whether they create
reactions that please or displease us. To
avoid the unpleasant is to avoid part of the
challenge of our existence.A
The Parapsychologists and AMORC
Parapsychology is that intriguing aca
demic subject that deals with extranormal
phenomena of the human mind and human
behavior. It is technically a branch of psy
chology and is an investigation into the
mysterious world within. It is psychical
research, and it is metaphysics, for all of
these deal with the same phenomena. But,
lest we be misunderstood, none of these is
mysticism.
Parapsychology had its foundations in the
institutes for psychical research which
sprang up in the late nineteenth and early
twentieth centuries. Its purpose is to docu
ment reports and cases of psychic experi
ences or, as the parapsychologists would say,
extranormal happenings. In recent years,
rather than rely on the scattered, and not
always reliable, reports of others, the para
psychologists have attempted to reproduce
extranormal happenings in their labora
tories.
Extensive procedures and test programs
were set up so that when any extranormal
happening occurred, it could be measured
and evaluated objectively. Thus, for the first
time, reliable statistics are being developed
in a field that has for the most part been
subject to the evidence of second person
reporting. Statistics, as such, are not always
applicable to all areas in this field, and
subjects such as survival may elude the
statisticians efforts for some time to come.
The parapsychologists are starting with
basic phenomena, that which is subject to
testing and which lends itself to statistical
analysis. The main emphasis is on thought
transmission, with its corollary, extrasensory
perception, and on telekinesis, the power of

mind over matter. Testing in the first area


is concerned with long runs through decks
of specially marked cards; with senders and
receivers working on various mental pic
tures; with exercises in clairvoyanceat
tempting to select, choose, or identify certain
items without the aid of physical sense
organs; and with intuitionpicking winning
numbers, telling time, or predicting the
outcome of certain events.
Testing in the second area is largely
concentrated on a persons ability to control
the number that comes upon one or more
dice. There are variations to these experi
ments, but they are all directed toward
establishing mans ability to control matter
through mind power.
After some twenty years of formal and
controlled testing, the laboratory tests have
established the presence of telepathic powers
between persons, or between persons and
things. Experiments with mind over matter
have not been so conclusive, and there is
little if anything established, as yet, in that
regard.
Since the parapsychologist has been con
cerned primarily with determining the
existence, or the reality, of extranormal
phenomena, he has not spent a great deal of
time on analyzing why the phenomena
occur. His interest has been to prove that
they do, or do not occurnot why or how
they occur. Here Rosicrucian metaphysics
points the way, for in its unique and allinclusive manner it provides answers to the
whys and wherefores of reality.
Metaphysics is the science that probes
deep into the nature of being and all cosmic
phenomena. It deals with the inherent
structure of things and the laws and princi
ples that govern them. In metaphysics, then,
we find that fundamental to all manifesta
tions is a vibratory spirit energy, whether
the manifestations be normal or extra
normal.
To the Rosicrucian, these two kinds of
manifestations have a common origin. They
are grades of activity of spirit energy. They
differ only in the spectrum in which they
happen to fall. Those that affect our senses
directly (objectively) are called normal.
Those that affect our senses indirectly (sub
jectively) are called extranormal.
Actually, all happenings have the same
basis for making themselves known to us,

for they are all vibrations of spirit energy


which are exciting or stimulating our
conscious centers. Telepathy, clairvoyance,
or intuition are capacities for receiving and
translating vibrations of spirit energy into
meaningful symbols or images without the
use of physical sense organs. In a sense,
there is a direct absorption of spirit energy
wave patterns into mental imagery. It by
passes the need for translation into physical
waves which in turn, upon hitting a sense
organ, are retranslated into nerve energy,
or a form of electromagnetic waves.
In a sense, all experiences are subjective;
that is, we are first aware of them internally.
Regardless of the source of an experience,
we are first aware of it when our conscious
centers are stimulated by a wave pattern of
one kind or another. What happens at this
point is the miracle of three-dimensional
perception, wherein we project into a timespace medium the imagery that is aroused
in our conscious centersthat imagery, of
course, that is aroused by wave patterns
originating in the normal spectrum of our
objective world.
^
Because of the mental-physical makeup
of the human organism, the spectrum of
wave energies of the objective world domi
nates the consciousness. Through physical
sense organs, this spectrum of energies im
presses our conscious centers in an orderly
fashion and our lives can be adjusted to this
order accordingly, for to all intents and
purposes it is constant and dependable.
We need not labor this point any longer,
since the nature of objective experience is
common knowledge to most students. What
the parapsychologistthe metaphysicianis
more interested in is the nature of sub
jective experiences. As stated previously, in
all experiences the conscious centers are
being stimulated by wave energies.
In so-called objective experiences, the
wave energies that arise through objective
sense organs form an image in the conscious
ness and are projected out again into a
time-space, or three-dimensional, reality
which we call the objective world. In socalled subjective experiences, the wave ener
gies that stimulate the conscious centers,
sans objective sense organs, form images
which are not normally projected out into
a three-dimensional reality but are held as

dreams, mental impressions, thoughts, or


psychic experiences.
The phenomenon of an extranormal hap
pening occurs when a normally subjective
experience breaks the barrier and is pro
jected out into a time-space medium, or
three-dimensional reality where it then takes
on objectivity, and reality, to the perceiver.
This can happen under several conditions:
(1) when stimuli from objective sense or
gans are dull or weakened; (2) wave pat
terns outside the objective spectrum are
especially strong and active; (3) when ab
normalities in the mental-physical makeup
of an individual allow wave patterns from
nonphysical sources to dominate the con
sciousness.
The first condition is the most common,
and it is indeed one that is induced by stu
dents of mysticism and metaphysics. In
periods of meditation there is a conscious
attempt to quiet objective sense impressions
so that attunement with the greater world
of the Cosmic is possible. The goal here is
to discover, in an equally ordered fashion,
more of the universe than that which is
permitted through normal objective sense
channels.
In this way, the student of mysticism
gains in knowledge and understanding and
in the mastery of life. He does not usual
ly bring these experiences into threedimensional reality, for they are used
primarily to aid and enlarge his compre
hension and ability to cope with the real
world in which he lives and has his being.
At times, hoWever, the student of mysticism
can bring these impressions into three-di
mensional reality for the purpose of demon
strating to himself the powers of mind and
the true nature of the things he perceives.
The second condition may be brought
about through natural occurrences where
wave fields have been so amplified or so
concentrated as to dominate the conscious
ness of an individual at a given moment.
During these moments, he perceives those
wave patterns as reality and they substitute
for his normal objective world in a fullyawake state.
The second condition may be brought
about in a crisis, where extra strong wave
fields are generated by the emotions of
people or dangers of situations. These strong
wave fields are more easily sensed by those

people who are directly associated with the


situations involved, as in the case of a
mother having the objective experience of
seeing her child in an accident thousands of
miles away; or in the case of a person hav
ing the objective experience of seeing
himself in danger at some future date, in
connection with a trip, a visit, or perhaps
an event at home.
The second condition may also be brought
about through the creation of a strong wave
field by a second party, as in telepathy
where a thought image is amplified through
the intense efforts of one party and con
veyed to another party with such strength
that the receiving party may hear or see
the image objectively.
The third condition is q'ne that often
spells tragedy in the life of the person so
afflicted. An abnormality in the neural
structure of the brain can cause the con
sciousness of some so-called psychics to be
flooded with impressions over which they
have no control. Day or night, these in
truding wave fields arouse imagery in the
consciousness, imagery which cannot be
blotted out by sleep or the dormancy of
objective sense organs.
Such physical abnormalities are often the
cause of hallucinations and extreme imagi
nation in people so afflicted. In some cases
they live in a world made up more of the
imagery that comes from outside the spec
trum of our world of objective reality than
from within it. It is often a chaotic, mean
ingless existence, and while in rare cases it
resolves itself into an order all its own for
the individual experiencing it, there is no
area for adjustment to the normal world
of others.
In the cases of some psychics such an
open door to the imagery of nonobjective
wave fields is also an open door to all the
misery and suffering of the world, since, as
was stated above, misery, suffering, and
crises offer such strong emotional wave
fields that they are the most likely to be
sensed by a psychic, or anyone with a per
ceptive abnormality.
Only people who have had the experience
can know how real can be a subjective im
pression that breaks the barrier and super
imposes itself on the three-dimensional
reality that we call our time-space world.
Perhaps the most commonly experienced,

and perhaps the most likely thing to have


happened to the average person, is the
awareness of strange odors or the awareness
of a voice calling clearly and distinctly
without any apparent physical source. Such
incidental, but nevertheless real, experiences
are evidence of the two natures of percep
tion.B
Thoughts About Antimatter
A Frater now asks our Forum What does
the Rosicrucian Order think about the ex
istence of antimatter and its relationship to
metaphysical concepts?
Not long ago Dr. Leon Letterman of Co
lumbia University and his assistants an
nounced the discovery of an antideutron,
the first complex atomic nucleus of anti
matter to be found. This gave evidence to
a theory in existence for some time that there
is a antiworld or antiuniverse. This
would consist of worlds and even people
whose structure would be quite the opposite
in their basic nature from that of our world.
In fact, it has been further theorized that
perhaps an antirock from space, entering
the earths atmosphere, caused the tremen
dous blast in Siberia in 1908 that blew down
trees over a radius of some 20-miles.
The difference in manifestations and op
eration of antimatter and antiworlds is tre
mendous, for even time, it is speculated,
would run backward in an antiworld. If a
comet of antimatter would enter our solar
system, the resulting conflicting forces would
bring about almost unimaginable destruction.
Now, just what is the theoretical concept
of antimatter first of all? In this regard, we
think it most advisable to quote from a spe
cially prepared manuscript written for us
by one of our renowned members of the In
ternational Research Council. Each member
of this Council is an authority in some science
and is as well a Rosicrucian. We will, there
fore, quote from this manuscript by Dr. W. J.
Albersheim, scientist of note.
The complete contents of his manuscript
will be added in due time to the monographs
of one of our Rosicrucian Degrees. It is, in
fact, in this manner that the Rosicrucian
teachings are kept abreast of the latest find
ings of science. Actually, some material as
postulations had at times not even been as
yet included in the texts of science outside

of AMORG. We are proud to say that later


such material has been confirmed.
The underlying concept (of antimatter)
states that for every fundamental particle
there exists another one of opposite polarity.
It must be stated, however, what is meant,
firstly by a fundamental particle and sec
ondly, by polarity. The Rosicrucian teach
ings define atoms as the smallest units of
matter and electrons as the elementary units
or particles entering into the composition of
matter. These teachings distinguish between
electrons with positive and negative vibra
tion numbers.
In Quantum physics, as taught outside of
the Rosicrucian Order, a particle is regarded
as a concentration of energy. The mass of
the particle is a measure of its energy in ac
cordance with Einsteins basic relativistic
equation:
ENERGY EQUALS MASS MULTI
PLIED BY THE SQUARED VELOC
ITY OF LIGHT.
An elementary particle is one that has
been observed to reoccur frequently and
identically. But what about the worldly sci
entific definition of polarity? First of all,
what type of polarity are we referring to?
There are many polar opposites in nature:
light and darkness, lightness and heaviness;
hot and cold; small and large; acid and al
kali; good and evil. One sees, however, that
many of the opposites named above are
scaled properties, that is, having only rela
tive polarities. For instance, lukewarm water
appears hot compared to ice but cold com
pared to boiling water.
The polarity most frequently referred to
in physics is that of electric charge. When
observed on a large scale, this, too, is a
scaled or relative quality. For example, a
10-volt battery is positive, relative to ground,
but negative compared to a 20-volt battery.
But in elementary particles this is different.
An electron has a very definite and constant
charge, the amount of which has been meas
ured many times with accuracy better than
one hundredth of 1 per cent. Polarity, there
fore, in this electrical sense means the pres
ence of either one positive or one negative
unit of charge.
This accounts for the majority of anti
bodies: the normal electron has one nega
tive unit, its antibody or opposite, called a
positron by science, has one positive unit of

charge. Conversely, the much heavier nu


cleus of atoms is normally positively charged.
In the case of the lightest element, hydrogen,
the atom consists of one negative electron
buzzing around the positive nucleus like a
mosquito (with a known speed but with an
indeterminate instantaneous position, so that
it appears more like a cloud or ring). The
nucleus consists of a single heavy particle,
called by science a proton, whose positive
charge is equal and opposite to that of the
electron so that the atom appears to be elec
trically neutral. The antiparticle of this pro
ton is the negative unit charge.
It may be noted that the normal pro
tons and electrons correspond to our Rosi
crucian doctrines regarding the center of a
cell as positive and' its wall as negative.
Antimatter, or the opposite, of electrically
charged particles is easily visualized. How
ever, there also exist electrically neutral par
ticlessuch as neutronsthat have about the
same mass as a proton and neutral mesons
with a weight intermediate between proton
and electron. Then there are what science
calls neutrinos which have exceedingly small
mass. It is claimed by theory and confirmed
by experiment that even these electrically
neutral particles have their antiparticles. The
polarity here involved is of a different nature.
It is a spin, that is, a right-handed or lefthanded rotation. The direction of the rotation
sense depends on the position from which
the spinning axis is viewed; what seems
right-handed from the front is left-handed
from the rear,/and vice versa. Alignment of
axes is therefore involved. If the spin is re
lated or combined with an electric charge,
it produces magnetism just as a currentcarrying wire wound around an iron core
produces an electromagnet.
Hence the relation of spin to magnetic
polarity is also reversed in antiparticles.
A third important polarity is that of mass.
P. A. M. Dirac, who first postulated the
existence of antiparticles, visualized electrons
with negative mass. Since relativity equates
mass with energy, this impulse negative en
ergy which in the absolute sense seems
self-contradictory. One may, however, also
regard energy as a scaled quality. In such
an interpretation, a state of negative energy
would mean a relative lack, or reduced
amount of energy content. Consequently,
Dirac assumed that there is a vast, unob

servable level of energy in the universe and


that we can only observe the positive and
negative deviations from the mean, just as
we can see the crests and troughs of ocean
waves but not the depth of the ocean be
neath the surface.
Why do we call one polarity the nor
mal particle and the other an antiparticle?
Antiparticles occur in nuclear explosions, in
cosmic rays, and can be generated in the big
cyclotrons or atom smashers of physical
research institutes. Therefore, under normal
circumstances they are exceedingly rare here
on earth and we call them antiparticles.
The question, however, arises as to whether
this is inherent in the nature of matter, or
accidental.
Each particle has a great /affinity for its
antiparticle. When they meet they destroy
each other by transformation into photons,
that is, units of radiant energy propagating
with the speed of light. One may visualize
this mutual destruction by a pair of flywheels
of equal size rotating on the same shaft with
equal but opposite tremendous speed of ro
tation. If they come in contact they smash
each other into smithereens.
It may be asked why it is then that
negative electrons and positive protons do
not destroy each other. They are equal op
posites only with regard to their electric
charge but not with regard to their size, mass,
spin and other properties. Therefore, their
mutual affinity is less strong and the elec
trical attraction is overcome, at close range,
by forces of repulsion that keep them apart.
We do not know whether the preponder
ance of negative electrons and positive pro
tons, etc., prevails in the entire Cosmos or
only in the small part of the universe ac
cessible to us. Spectroscopic measurements of
elements in space alone cannot decide this
question because a world consisting of anti
matter would have the same atomic and
chemical composition, the same vibration
frequencies, the same type of mechanical
motions and orbits as our own.
It has been conjectured that distant gal
axies or clusters of galaxies may consist of
antimatter. We would only find out when
two galaxies of opposite types interpene
trated each other. The cosmic explosions set
off by such encounters would be stupendous!
This may account for the vast concentration
of energy observed in the celestial objects

astronomy calls Quasars that shine brightly


as concentrated points at the incredible dis
tance of billions of light years from our own
little world.
We know that we can create a pair of
particle and antiparticle by the impact of
powerful radiation of high vibration number
upon a heavy obstacle, and that the pair can
be reconverted into radiating power of the
same intensity by mutual annihilation of
their masses. The experimental verification
of such events confirms the Rosicrucian as
sertion that matter is just a manifestation of
energy in a form the Rosicrucians call Spirit
Energy.
The properties and interactions of these
quantized particles do not fit into our ac
customed framework of Time, Space, and
Causality. If this is true of even so-called
dead matter, small wonder then that the
living world of mind, consciousness, or in
our Rosicrucian parlance, Nous, is even less
subject to the restrictions of materialistic
categories.X
Man Petitions the Divine
It would seem that throughout history
when man has prayed or made supplication
to the Divine or to a higher force in the
universe, a great measure of his petition has
been concerned with health and wealth in
one degree or another. Many of the prayers
that have been rendered throughout the era
that human beings have prayed have been
for health and worldly goods. Men have
prayed that they might be relieved of the
burden of sickness and pain. They have
prayed that they might be granted those
material possessions which would make it
possible for them to live in a degree of
satisfactory contentment with the physical
world in which they find themselves.
While many such petitions have been of a
selfish nature, it is not to be interpreted that
all petitions that man has made for health
and wealth have been purely selfish. Many
such petitions have been rendered for some
one else. Literally millions of people have
prayed for the health of their loved ones and
their leaders, and for the well-being of those
whom they respect and care for. Neverthe
less, man has asked more for health and
wealth than any other attributes.

It is true that man has upon occasion


possibly all too infrequentlyexpressed his
appreciation for what he does have, and has
asked for guidance in the use of what world
ly goods he has acquired and the attributes
with which he has to work, but in a final
analysis of all the petitions that man has
made throughout all time, we find again the
repeated echo of the individual asking to be
relieved of physical impediments and to be
given additional material values.
It is not wrong that man should petition
the divine source for anything that he wants,
and certainly a desire for physical well
being and control or possession of some of
the physical objects of the universe is a most
worthy purpose. In order to cope with his
environment, man certainly is not unreason
ing to believe that he should have certain
satisfaction in doing so and be relieved of
impediments that would stand in the way
of his utilizing that which is about him,
but seeking these things alone for their own
sake and for nothing else is to forget that
the perfection of life is to be found in a
harmonious relationship with both the physi
cal and the spiritual.
Those who are constantly petitioning for
health and wealth through prayer, concen
tration, or any other process, and who may
think that their petitions go unanswered
may not have stopped to look at the whole
picture. A need or want has the tendency to
blacken or discolor everything else with
which we may be considering our circum
stances. To see the picture of life through
ill-health, pain, grief, want, and need is to
have an entirely different picture of that
whole life pattern than it is to view life
from a standpoint of perfect health, energy,
and a full satisfaction of all our physical
desires.
The individual who is constantly asking
for support in these two areas is vitally
conscious of his lack, but at the same time,
he may also be somewhat unconscious of the
benefits that he does have. If an individual
has felt that he has been denied all the
health and wealth that he should have, then
let him ask what he has done with the health
and wealth that he already has had the
privilege of possessing. All individuals have
had some degree of health and wealth. Have
we, when we were in good health, used it to
the maximum of its potentialities? Have we

extended our sympathetic aid to those who


needed encouragement in their sickness and
problems? Have we, when we have been
blessed with the material goods of the world,
shared them with those who had less and
who needed them?
Let him who petitions the Cosmic for
health and wealth honestly analyze his own
behavior to determine whether or not the
degree of health or wealth, regardless of how
small, which he may have experienced, has
been used constructively and to a good end.
Possiblyand this is only a theoryour fail
ure, if we feel that we have failed to attain
all that we feel we should have in the line
of health and wealth, may be due to our
failing to exercise intelligence in the use of
what we have.
What is more important than what we
lack is what we do with what we have. If
an individual will use his abilities and his
accomplishments, as well as his possessions,
to add to the total of his environment to direct
himself toward those higher values of the
universe toward which all men grow, and if
he will use his potentialities to aid others to
do the same, then he leaves room for the
accumulation of more benefits to share also.
Possibly what some men feel they lack is
due to a hollowness in their own nature
the failure to use what they have.
Whenever we petition the Cosmic or con
centrate for the attainment of certain bene
fits for our own use or the use of others, we
should always keep in mind that first we
must use our/ gifts unselfishly, and second,
we must take careful inventory of our own
blessings and see that they are shared to the
fullest extent that it is possible for us.
Otherwise, man makes himself an island in
the universe, which is composed of a uni
versal mind and a universal source. To unite
ourselves with that fundamental and basic
source, we must not only take; we must give.
We must participate.A
The Representative Member
A frater asks a question that comes up
often, and which has been answered before,
but which seems to warrant further ex
planation from different perspectives. He
asks: If AMORC teachings give one the
knowledge of mastering life, then how do
we rationalize the presence of persons in

the Order who seem to exhibit no sense of


mastership whatsoeverwho are hardly rep
resentative of what the Order stands for?
The frater suggests that we might change
the title of the booklet, The Mastery of Life,
since so many members obviously do not
achieve that desired end.
There is no question but that many
people regard claims to the mastery of life
as being bombastic and unrealistic. The
average person feels inferior in one respect
or another, and he hesitates to make any
grandiose claims for himself or for the or
ganizations to which he belongs. His own
sense of inferiority causes him to be em
barrassed by claims of superior knowledge
and a superior way of life. He fears the
ridicule of those who will chide him for not
being a Master; and of those who will
challenge the statements and promises made
by the Order.
Most, if not all, members go through this
experience at least once in their lives. Their
sense of inferiority is often a mark of hu
mility and is really nothing to be ashamed
of.
For some people, an answering retort to
those who ridicule comes easily and natural
ly. They can be as sharp-tongued as their
attackers. But all people are not cut from
the same cloth and many take to heart the
adverse comments of others. Likewise, they
dislike to acknowledge the company of other
persons who they think are not representa
tives of the Orders ideals.
There are two questions a person must
ask here: 1) What is Mastership? What do
we expect of people who study through the
degrees of AMORC? 2) What kind of
people are truly representative of the Orders
ideals, and how many of this kind of people
are there?
Mastership is a matter of knowing a sub
ject well. A master of any craft is one who
knows his craft. A master of arts is one who
knows art well. He knows color, line, and
form. He knows paper, canvas, and clay. He
knows paints, brushes, and crayons.
A master artist who advertises his knowl
edge will offer a mastery of art to applicants
who will study and apply his technique. Be
a master artist, his announcement will say.
Or a school of mechanics may offer people
the opportunity to be master mechanics
if they study its system.

In these schools, and in these systems,


many apply but only a few find satisfaction.
Many will start, but will eliminate them
selves for lack of patience, lack of interest,
or lack of initiative to study and apply the
teachings. Out of each class perhaps only
one or two ever achieve real mastership of
the subject. Yet, this is not necessarily a re
flection on the system.
In the Rosicrucian Order, students apply
for instruction in the art of living, and it is
the Orders purpose to teach them as much
about life as possible. As has been stated*
mastership is a matter of knowing a sub
ject well. The more Rosicrucian members
know about life, the better they are able to
master it. Thus, Rosicrucian study begins
the long process of acquainting members
with the nature of the universe. It is a
process of introducing basic laws and princi
ples to which members can relate their ex
periences and objectives.
The pace is necessarily slow at first. If
we will always refer to the example of the
novice violinist, or novice tradesman, we
can more readily understand the problems
involved in mastership. Each study begins
with theory and exercise. The untrained
mind is slow to apply correct procedures
and acceptable work. It takes a great deal
of perseverance for a student to overcome
his early limitations and lack of adaptability.
It may take many years for a persons ap
prenticeship in certain fields. Indeed, how
many true masters do you know who have
not been working at their art or trade the
better part of a lifetime?
In a study which encompasses the whole
of life, the attainment of mastership re
quires even more time. The interim steps
are those with which every student is
presently dealing, and these can be as inter
esting as the ultimate goal itself. If one
cannot enjoy the journey to his goals, the
goals themselves perhaps do not offer satis
faction.
If a student of piano could not find enjoy
ment and satisfaction in each achievement
along the way, how empty and unchallenging his life would be. And if a member of
AMORC could not find a greater degree of
happiness and adaptability to life along the
Path, how discouraging that would be. But
the truth of the matter is that there is joy
and satisfaction along the way. Each victory,

each small achievement, is a source of ex


citement and inspiration. Members of
AMORC may be just beginning their quest.
Others may be well along the Path. Each
exhibits the degree of progress he has made
since his studies began. At any given time,
only a few may be approaching mastership.
There is no magic in the attainment of
mastership. Mere membership in the Order
does not automatically convey mastership.
The Order does as it professes: It offers its
students knowledge of the universe, knowl
edge which can make for the mastery of
life. It offers a unique system of applying
this knowledge to the events of ones daily
life.
Is it really presumptuous for AMORC to
offer The Mastery of Life? Not really, for
everything in its course of study will cer
tainly lead one in that direction in as direct
and sophisticated a manner as anything
being offered today. Is it wrong to offer the
mastery of life as a desirable goal, as the
object of a long study and membership?
What finer thing can AMORC offer the
world than this promise of a new life; a life
in which the elements of everyday existence
can be brought under control for the enjoy
ment and edification of the individual?
Where people so often err in their think
ing is in the meaning of control. Control is
the ability to direct ones energies and en
vironment into useful and constructive chan
nels, as opposed to the chaotic conditions of
life suffered by people who exercise no con
trol over themselves or their surroundings.
Control is the reshaping of ones life to fit
the harmonics and requirements of the life
forces.
Acquiring control, again, is a long process
which requires diligence and perseverance,
for though AMORC provides the tools and
the knowledge, the implementation of this
technique is the responsibility of the stu
dent, and the rapidity with which one gains
mastership varies with the nature and in
clination of the individuals concerned.
At any given time, then, there are stu
dents of AMORC in all stages of develop
ment. Why should one expect to see a
master in a group of students? Why should
one ridicule the efforts and trials of a be
ginner? Why has a beginner no right to
be in quest of the Mastery of Life?

The representative member of AMORC,


therefore, need not be a master nor be even
close to mastership. The representative mem
ber should be a student, however, one who
is sincerely endeavoring to learn the laws
of life and who is practicing the principles
as outlined in the monographs. He should
be striving for humility, responsibility, con
fidence, cleanliness, and all the other as
pects of virtue. He should be working at
knowing, practicing tolerance, being of
service. He should be awakening his con
sciousness, developing his latent faculties,
listening to his conscience.
But he cannot be expected to have
mastered all these in any short period of
time. His present talents, abilities, be
havior, position, or associations should not
reflect on his school, its purpose, and its
claimsif the above criteria are met.
We must remember that AMORC is an
educational institution. It invites people of
all races and creeds to study and grow in
the knowledge of life. The order must be
prepared to receive all sincere seekers, no
matter what their present station in life may
be; it believes in the use and application of
knowledge; in opening its doors in order to
remain vital and useful. Some persons
would rather it were a monument that could
be pointed to with pridealoof, unusable,
but respectable, and of course clean, since
no one would be allowed to approach it and
defile it.
It would be just as though we put a fence
around our sparkling new museum, locked
the doors, and then left it to stand, just so
we could always present an untarnished
view to the public.
Beauty and vitality lie in the use to which
a structure or organization is put, and
AMORC is dedicated to service and use. It
invites all, teaches those who will learn, and
does an excellent work wherever students
persist in its techniques.B
Psychic Warning
A Frater, rising to address our Forum,
says: Suppose that a student by means of
an expanded consciousness watches an ani
mated scene upon the screen of his own
consciousness. Perhaps it depicts a crime that
is taking place, such as, for example, the
assassination of a prominent government of
ficial. My question then is, since extra

sensory perception (ESP) is often scoffed at


even in prominent government circles, in
what manner can one having such an ex
perience get his message across and thereby
prevent the predicted event?
Of course, it is often difficult for one,
unless he is well learned in the subject, to de
termine the difference between hyperes
thesia, that is, a psychic sensitivity on the
one hand and a hallucinatory experience on
the other. Many persons have hallucinations
which are not related to extrasensory per
ception phenomena such as premonition or
monition. They immediately presume that
the sounds they hear and the visual images
they perceive in their own mind have an
objective reality. Many of the so-called re
ligious visions of God, Christ, Saints, and
other conceived holy beings, were actually
the result of mental aberrations. So many of
such experiences related to others as psychic
warnings have proven groundless that a
public unfamiliar with the phenomena is
inclined to be skeptical.
Further, the reporting of such experiences,
especially if they involve the life of a
prominent person, is apt to bring one under
suspicion of being in someway connected
with the event. This possible involvement
and embarrassment prevent many persons
from reporting experiences which they sin
cerely believe are genuine premonitions.
However, it must be related that there are
numerous accounts on record of premoni
tions and monitions of a startling nature
which have been authoritatively verified.
It is perhaps advisable here to define the
distinction between a premonition and a
monition. A premonition is the experiencing
of an event mentally before it has actually
occurred. It is then in effect a perception of
the future. A monition is an instantaneous
perception mentally of an event just as it
occurs. Both of these psychic phenomena are
rather numerous. Many persons have had a
sudden awareness of the transition of a rela
tive at a distance. The experience was
wholly psychical because there was no com
munication of an objective nature, no sug
gestion of a material kind which could have
engendered the idea. Subsequently, however,
it would be learned that the person en
visioned had passed through transition at the
exact time that the premonition anticipated
and perhaps in the manner foreseen.

Also, many persons have had the premoni


tion of a particular event occurring at a
specific location which later came to pass in
that exact manner. However, some premoni
tions are but a morbid feeling of foreboding.
There is perhaps the emotional feeling and
the corresponding idea that something dread
ful is to occur on a certain date which in
some way would be related to the life of the
one having the experience. These types of
premonitions have also been confirmed.
It is difficult to lay down any fast rule as
to whether one should with the best of in
tentions relate his psychic warnings to
those who might be concerned. If such warn
ings were without foundation one might
then needlessly cause apprehension to others.
Conversely, however, failure to communicate
them might interfere with the prevention of
a disaster.
First, one must take into consideration his
personal history with regard to such psychic
experiences. Have they occurred before? If
so, has there then been an attempt made to
actually objectively confirm them? Were
most of them found to be reliable? If one
has had a number of strange dreams and
visions which subsequently proved to be
nugatory, then these dreams and visions
might be due to certain emotional and men
tal difficulties which have no relation to
premonition or monition. Under such cir
cumstances, it would be most advisable not
to communicate these experiences to others.
If, on the other hand, the experiences are
had not while asleep and come suddenly as
a visual flash or impression into the con
sciousness, then in all probability they are
genuine psychic and intuitive communica
tions. Of course, if one has had a number of
these experiences and has never been able
to support them in reality, then not much
credence can be given to them. If, we repeat,
the experiences are had in the awakened
state and they are not frequent and have
reasonable clarity that suggest probability,
then they are worth placing reliance upon.
The critical problem involved is: Shall
they be related to one who is not a per
sonal acquaintance but is involved in the
experience? And, if so, how? We believe
that under the circumstances, and after a
careful analysis of the matter of the warning
as we have suggested, it then becomes mor
ally incumbent upon one to report it. If the

report must be made to a stranger, it is ad


visable to make your letter or remarks simple
and free from any mysterious or uncommon
terminology.
You may even, so as to gain the confidence
of the other person, begin your letter or re
marks with an apology. For example, I beg
of you to permit me to relate a rather un
usual experience I have had which concerns
yourself. The other morning while in the
course of my regular duties, there suddenly
flashed into my mind a visual picture. It
was so realistic that I felt morally bound to
relate it to you for whatever worth you may
wish to attribute to it.
It seems that you were about to depart
on a journey. You were to leave on a plane
going overseas. The plane, shortly after
take-off, apparently developed engine trouble,
floundered in the air, turned back and
crashed at the airport. It seems that it was
said that if the flight later in the day had
been taken, a different and mechanically
perfect plane would have been used and your
life would have been spared.
I regret to have to relate such a negative
incident but thought you might wish to be
guided by it. Please be assured that I am
not superstitious or given to fantasy. I sim
ply wish to be of service. Premonition has
often had, as you undoubtedly know, a
scientific confirmation even though the
nature of the phenomenon may not be
thoroughly understood by us.
The one who receives such a letter and
notes in the first two lines that it concerns
himself will at least, out of sheer curiosity,
read the entire letter. It will cause him to
think. He may, however, take no heed and
may disregard the whole incident as imag
inary and ridiculous. But you have done
your part.X
Why Man Moves
A few weeks ago I was confined to a room
in which I had a beautiful view and nothing
else to do but look out the window for a few
days. The view looked out across San Fran
cisco Bay. From the hill on which the build
ing was located the view of this inland body
of water was very impressive. I could also
see a large airport, one of the busiest in the
world, as well as one of the main north and
south highways of the Pacific Coast.

Still closer was the principal railroad line


running north and south in the State of
California, and then between the railroad
and me was another main highway which
serves as an artery for traffic into San Fran
cisco from various parts of the area of Cali
fornia lying to the south of this city. In
other words, within my view were the
principal transportation facilities of northern
California.
Day or night during the time I observed
this view, there was not a moment when an
airplane was not landing or taking off at the
airport. Every minute of the day and night,
twenty-four hours a day, the traffic on the
expressway was continuous, sometimes
heavier, sometimes lighter, but it never
ceased. The traffic on the railroad was some
what more intermittent, and on the highway
nearest me, there were decided changes in
the flow of traffic. The question which kept
occurring to me was, Where is everybody
going? Why is the world in such a state of
movement? Why does man move so much?
Primitive man moved only to meet his
elemental needs for comfort, for food, for
protection. These were probably the three
elementary reasons to move from one point
to another. As man became more modern,
it became more important for him to move
from one place to another. The desire for
possessions, to conquer, to gain control, to
have and hold property, or to assume con
trol over other individuals became part of
the motivation to move. Those who have
lived through the years of this century
realize that this is an era of transportation.
It used to be a great undertaking to make
a trip of even a few miles. I remember as a
child my home was within eight miles of
the county seat of the county in which I
lived. It was an event to visit the county
seat. It was a trip to look forward to with
great anticipation of something to change
ones perspective, to see something different,
to experience something out of the routine
of daily living. Now I make trips to New
York or even to another continent without
as much anticipation as that eight miles held
many, many years ago.
Why does man move? Because man is a
living, pulsating, vibrating creature. Not
necessarily restricted to the physical nature
of man is he all these things, but in addi
tion, his soul is restless. Mans soul is a force

which motivates him to do many things. We


may misinterpret these forces. We may mis
interpret the stimulus that causes us to be
active, but the soul is wise. It is aware that
mans existence as a physical being is
limited and that man should learn to become
intimately a part of the Cosmic.
The soul is of another nature, another
realm of being than the physical world in
which man lives, and man should, while he
is a resident of the physical body, learn to
know that soul, learn to evolve so that the
soul will become or return to its own, the
nature of the Divine Being. So the soul is
constantly impatient. It is impatient that the
consciousness of man should accept the soul
as the highest value, and that he should di
rect all his experience toward its evolvement,
toward its return to an intimate relationship
with God, so that man can also be God.
But man misinterprets the restlessness of
the soul; he may not always understand the
motivations that cause him to do something,
to act, not to remain static, and conse
quently much of mans motion lacks purpose
in the same way as the motion of ants
that man might stand and watch, not under
standing at all why they are moving. If a
being greater, stronger, and larger than us
could observe the movements of man, he
would see no pattern, merely a scramble of
energy, just as the movements of insects or
ants seem to be meaningless to us when they
are disturbed.
Man must learn to interpret. It is well
that he has the energy and the motivation
to expend that energy, but let him judge
well the purpose for which he should devote
this energy. The soul is restless. It is anxious
to return to its home, and it is trying to tell
each of us, You will learn some day that
your true home is in another realm in an
area beyond this physical world. Devote
yourself to mastering your own self so that
you can become one with the Divine.
If we misinterpret these urges, we may
devote a whole lifetime and then another
lifetime and still another and another to
useless motion, to the attainment of pos
sessions that will not enlighten us, will not
evolve the soul, but merely waste effort on
random movements motivated by a misin
terpretation of an inner urge to grow and
to fulfill the restlessness of a divine impulse
implanted in our innermost being.A

Brotherhood of Man
On the occasion of large gatherings of
Rosicrucians such as we experience at an
international convention, it behooves us to
rededicate ourselves to one of the funda
mental purposes for our existence, namely
the brotherhood of man. Universal brother
hood has long been a dream of all people.
Fundamentally, everyone wants such a
brotherhood, yet mankind is not much
closer to the goal than it was thousands of
years ago. Whatever keeps mankind from
attaining this goal is something which we, as
Rosicrucians, must first recognize and then
attempt to correct. It is certainly a desirable
goal, for it means living together in mutual
respect and peace. It recognizes the oneness
of our soulsthe actual unity of all creation.
We are in fact brothers and sisters.
Brotherhood is an inherent feature of our
beings, for we are part of the cosmic family,
all issuing from the same source; wearing
different dress, living in many places, think
ing varied thoughts; but basically all sons
of the Father. We are thus inherently re
lated in kind and the brotherhood we are
seeking is not a physical relationship, which
by the very nature of the Cosmic already
exists, but a living together as brothers
should, a willingness to share, sacrifice,
work, live, and plan together for the mutual
benefit and peace of all. Here is where men
fail.
The brotherhood of all mankind can be
compared to the brotherhood of a family*.
In some families, brothers disagree and have
strife. In others, there is agreement and
compatibility. And in still others, there is
complete accord and harmony. Among man
kind, there are also groups of people who
live like this. There are groups who disagree
and have strife. But there are those who live
in agreement and compatability, and there
are those who live in good accord and
harmony. There is not much difference in
the problems that face mankind as a whole
and the ones that face individual families.
Where do we start on a problem such as
thisbringing harmony into the world
around us? The answer must be approached
individually and, as with most things, we
must begin with ourselves. The first re
quirement, and the main requirement, is a
willingness and determination to give as

much as we would receive. This pertains not


only to worldly goods but to thoughts, be
havior, and deeds as well.
Human beings are by nature selfish, a
selfishness bom of their instinct to survive.
Survival is, of course, a primary responsi
bility of each of us. Like every human be
ing, each of us has been given a vehicle for
the expression of the cosmic mind within
us, and it behooves us always to put our own
house in order first. In this sense, attention
to self is warranted, for all things proceed
from there. If we neglect self and give at
tention to other things and other people, we
are doing both a disservice and not putting
first things first.
The necessary attention to self leaves a
good deal of room for attention to other
things, however, and one need not be a
selfish person in order to fill his responsi
bility to self. Selfishness, as it is ordinarily
understood, is exclusive attention to self;
hoarding, grabbing, thinking only of ones
own welfare. It is this selfishness which
must be overcome in order that we might
experience harmony in the world around us.
Happy families share. They respect each
others feelings. They give credit where
credit is due; criticism where it is called for.
They appreciate each others needs and
guide their spending and saving accordingly.
They stand ready to aid and assist. They
invite discussion and argument over con
troversial issues. They give and they re
ceive.
What is important in the achievement of
such a goal is that each person must deter
mine to do his part. There must be no
watching to see if others are doing their
share. There must be no waiting to see if
one is going to receive before he gives.
There must be no trial period during which
one follows this pattern; then drops it be
cause no one else is cooperating.
If we have decided, and I am sure we
have, that the brotherly way of life is the
only way to peace, happiness, and fulfill
ment, then we must live that life, regard
less of the odds, for if we too fail to carry
the light, then darkness will indeed cover
the land. But one sparkone lightcan
kindle many fires. One good life will attract
goodness from others, and brothers that we
are, we shall then live together in peace and
harmony.

A member of AMORC has written a great


piece of music based on this theme. Sung by
thousands, on radio and television, in almost
every country, this inspiring message is
taking hold and, with Rosicrucian-inspired
activities everywhere, is leading mankind
into a nobler era of living together as
brothers should. In the words and song of
Soror Jill Jackson Miller:
Let there be peace on earth;
LET IT BEGIN WITH ME.
Let there be peace on earth;
The peace that was meant to be
With God our Father,
Brothers all are we.
Let me walk with my brother,
In perfect harmony.
Let peace begin with me;
Let this be the moment now.
With every step I take
Let this be my solemn vow:
To take each moment
And live each moment
In peace eternally.
Let there be peace on earth
And let it begin with me!
-B
Taking of Oaths
A Soror addressing our Forum says, I
would like the comments of this Forum in
regard to taking oaths. I have had a hunch
that if I did not promise the God of my
Heart in regard to an oath, it became a
mere mumble of words or, at best, a mortal
requirement. I felt that an oath under such
conditions was not really binding.
Of recent years there has been consider
able controversy regarding the requirement
of taking oaths. Perhaps this is because of
the insistence upon such in connection with
many Civil Service occupations. In this con
nection, we think we should first consider
the basic reason as to why an oath is re
quired in any capacity. The making of an
oath in connection with any statement is to
imply its veridity, that is, its absolute truth.
A statement may be made without an oath
and be false. In other words, it may be made
with intentional reservation and equivoca
tion. On the other hand, an oath is usually
related to some moral standard as a sacred
book, or made in the name of God. This im

plies sanctity and that the individual would


not resort to a mendacious statement in the
name of a deity.
Originally, it was assumed that a false
oath made in the name of a deity, or sworn
upon that which is recognized as sacred,
would invoke divine penalty for such a
perjurer. Undoubtedly, this superstition and
fear caused most all statements made under
such oath to be substantially true. Today,
with less conformity to orthodox religious
ideas, and with what amounts to an increas
ing irreverence, many statements under oath
have no more veridity than otherwise. Of
course, in most instances there still remains
the legal penalty for perjury. An oath should
not be taken lightly. It should only be
exacted for something more serious and of
great import. To require a solemn oath for
matters of no great consequence depreciates
the efficacy of the function of an oath.
Where no actual charge against the morals
and legal conduct of an individual is con
cerned, he should not be obliged to take an
oath as to his innocence. For example, in our
opinion it is degrading and insulting for one
to be obliged to take an oath to the effect
that he has always been a good and loyal
citizen and that he has never been guilty of
a crime. It should be assumed that every
person is a lawful and respectful citizen
unless there is some reasonable doubt that
requires an accusation to be placed against
him. Then, under such circumstances the
individual may be obliged to defend himself
by taking an oath denying any malfeasance.
The recent objection to oaths is principally
the compelling of an individual to deny
wrong conduct without specific charge of
such having been placed against him. It is
often required that individuals affirm under
oath what should have been presumed was
their status or beliefs unless there was good
reason to doubt them. This attitude of com
pelling such oaths puts a cloud of suspicion
and doubt upon the integrity of everyone.
It makes each a suspect unless he comes
forward and takes an oath reaffirming what
actually should be assumed of him in the
first place.
An example of this is the requirement
that school teachers and others in public
service or seeking certain positions must
state under oath that they are not com

munists and that they have not plotted the


overthrow of their government. This is de
grading. One has the right to be accepted as
a lawful citizen unless there are grounds for
doubt. The requirement of this kind of
oath would be the equivalent of an employer
demanding that an employee take an oath
that he has no ulterior and dishonest aims
in seeking employment.
Where, however, the kind of relationship
entered into is unique in its requirements,
where it is asking something not ordinarily
assumed of an individual, then an oath is
justified. Where, for example, specific and
vital information is required of an individual
before he enters into an obligation or duty,
it is necessary to know that what he relates
is truth and nothing but the truth. As said,
an oath is no guarantee that the truth has
been stated. However, the making of such
oaths of serious consequence usually carry a
severe penalty for violation. This, of course,
lessens the possibility of the committing of
perjury.
Obviously, an oath is only sacred if it is
made in connection with that which is held
to be sacred. An atheist, so-called, who takes
an oath on a Bible would be taking a false
oath even if his statements were true in fact.
It would be because the guarantee as to the
truth of his statements would be false, as the
Bible would have no sacrosanct significance
to him.
Taking an oath on a Bible is symbolic
only. It implies that one holds the words of
the Bible sacred and by them he guides his
conscience. However, if one takes the view
that the Bible is not the word of God but a
work of tradition, history, and myth, and
that much of it has been altered by man,
then an oath taken upon it is not a sacred
oneand there are many persons who hold
this view. In such an instance, it would be
far more preferable to take an oath accord
ing to the God of ones own Heart, that is,
to whatever he holds to be representative of
his moral sense.X
The Light of the World
It has long been held by people all over
the world that at an appointed time there
would appear a savior, a highly evolved
personality who would lead them out of the
troubled times in which they found them

selves. Such a person would be the light of


the world, as far as they were concerned; a
beacon which they could follow to salvation.
This is no local phenomenon limited to
one era, or to one people. This is an eternal
phenomenon reflecting mans passion for
some miracle, or some panacea that would
lift him out of his misery. As with his other
passions, man grasps at anything that might
satisfy his desire, and thus we find that he
will often find a savior where none really
exists. Because of this, many men and some
women have been acclaimed as saviors
through the ages. Oftentimes, they were just
above the average of the people around them,
and thus stood out as being unique and some
how endowed with special powers.
Many truthful people have disavowed such
acclaim, but others took advantage of this
passion of man and began to play the part.
The light they could have given was turned
to darkness as they employed their talents
for selfish ends.
Nevertheless, there are always saviors
among us, men and women mystically
evolved who quietly and humbly share their
light with others. They are rarely accepted
as saviors in their time, for they make no
attempt to capitalize on any unique knowl
edge or understanding they might have.
Theirs is a life of complete servicea giving
of themselves, asking nothing in return, and
letting those that will follow their example.
They are interested only in setting an ex
ample in harmony, working toward har
mony, offering others the way to achieve it.
Yet they never draw undue attention to
themselves.
Their work and their lives often go thank
less. As teachers they are dedicated and self-

sacrificing. These true saviors, these true


lights of the world will never call themselves
savior. They will not ask for obeisance or
worship. They will not claim special godship or unique powers. Their very humility
precludes this.
People like this are guiding lights who,
through the centuries, have helped to make
this a better world in which to live. They
have spent their lives in an effort to create
order out of chaos, to bring justice, honor,
tolerance, and understanding into the world.
They are the honest judges, the courageous
policemen, the dedicated teachers, the patient
parents, the conscientious workers, or the
countless others who place character above
temptation, who daily put Satan behind
them as they persevere in their daily rou
tine. Therein lies the salvation of man, for
only as each of us takes up the beacon, our
personal world will always be in the shadows
a corner of darkness in an awakening
world.
Perhaps we need leaders to follow, to set
the example, but their light is their own.
What is really needed is a growing mass of
good students who will do as the masters
bade. A good teacher always hopes that his
students will surpass him. His aim is to have
each generation perform better than the one
before. He wants each person to be a light
so that his individual way is one of enlight
enment and eternal happiness.
The savior, the light of the world you
should seek is yourselfthat inner light
which bums alike in all men. The promise
of those whom the world has called savior
has been that you, the students, shall do
even greater things than these. This is as it
should be, and therein lies your salvation.B

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Greetings!
V

LIGHT AND THOUGHT WAVES


stantaneous. However, most of such accounts
Dear Fratres and Sorores:
Light from an exploding star travels for a were not controlled experiments. The indi
million light years and reaches earth long viduals involved would subsequently, days
after the star has ceased emitting it. During and sometimes weeks later, endeavor to verify
its long journey through one-million light the time of transmission and reception. This,
years of outer space, it apparently encounters of course, permitted much probability of error
no obstacle capable of stopping it. Assuming and speculation. Parapsychology, however,
that thought, in the phenomenon of mental has conducted scientifically controlled ex
telepathy, has the speed of light, and is not periments with this phenomenon. The senders
instantaneous, would it act likewise if two and receivers would both participate at a
men were stationed one-million light years registered time, that is, at the exact moment.
apart in spaceships? Would the transmitted But the sender may have held his thoughts
thought from the one spaceship take a mil in mind for several seconds or half a minute
lion light years to reach the individual in the before the receiver would state he had re
other spaceship? Is thought subject to the ceived the communication or symbol.
However, providing the experiment was a
time-space factor?
Since thought needs, in mental telepathy, success and the receiver did get the commu
to traverse space, would it then consume what nication intended, how long did it actually
we call time? There was a time when it was take? If the message was held in the mind
believed that light was instantaneous. A flash, of the transmitter 15 seconds before it was
it was presumed, could be seen everywhere announced as being received, does that then
in an equal period of time, that is, simul indicate it took 15 seconds to travel the short
taneously. Experiments with light eventually distance of the room or was it only the last
proved that it had a time lapse, a specific fraction of a second of that period when it
speed. The conception that light was instan finally was released?
We presume that thought is an energy
taneous had been an illusion because of its
tremendous velocity. For relatively short dis whose frequency or speed fits somewhere into
tances, to the naked eye, it would seem to the electromagnetic spectrum. If it is an
be instantaneous from all points of obser energy, then we may likewise presume that
it is subject to the time-space factor and
vation.
The important point in reference to that it will require an interval of time to
this subject is: What is the speed of pass from one point to another. Light has
thought? As yet we have no way of deter the fastest velocity of any radiant energy yet
mining whether it is less, equal to, or ex known to man. It would be exceedingly in
ceeds the speed of light. Experiments with teresting to compare the speed of transmitted
extrasensory perception, particularly the thought with that of light. The time lapse of
transmission of thought, would make the lat light can be measured. If it were possible to
determine just what second or fraction
ter appear to be instantaneous. The recipient,
where successful, would, it appears, receive thereof that thought was transmitted, and if
the transmitted thought at the exact instant it were possible to determine just when the
receiver gained the communication, then it
it was sent.
There are numerous accounts on record would be possible also to eventually measure
of persons receiving messages or thoughts the time lapse of thought.
consciously or unconsciously transmitted at
We know, of course, that thought is not
a great distance. Investigation would seem subject to the many barriers to which light
to indicate that the transmission was in is. Light will not pass through certain sub

stances. However, there is no known sub


stance by which transmitted thought is
restricted. In experiments with subjects who
had a high degree of success in the trans
mission of thought and who were placed in
an electric field, there was no noticeable ef
fect on the results. This field consisted of a
copper screen which had an electric charge.
The screen formed a circle in the center of
which sat the subject who was to transmit.
The screen did not have any measurable
effect on the experiment.
In another test, the subject who was to
transmit was grounded, that is, he held elec
trodes in his hands that were connected to
the ground; yet the percentage of results
was the same as without this condition.
In still other tests, the subject was en
closed in a structure composed of material
which was a nonconductor to any form of
electrical energy. The results were also not
varied by these circumstances.
Another question to consider is whether
the efficacy, the intensity of the thought
waves are in any way diminished by dis
tance. Providing they were instantaneously
received at all points of the universe, would
they have the same intensity from a million
light years away as they would if they came
from just the next room? Experiments thus
far conducted and which admittedly are not
conclusive would indicate that thought is not
subject to any obstructions, any resistance, in
its transmission and would, therefore, retain
its original impetus regardless of distance.
If all this is so, then intelligent beings in
other solar systems in our galaxy or in one
a billion miles away, who were capable of
mental telepathy, could reach earth with
their thought waves.
For all we know this method of communi
cation with earth has been attempted. The
ideation, however, by such beings would
probably be in terms, that is, in word images
comprehensible to them but which might be
meaningless to human beings. A person re

ceiving such an impression might only ex


perience what to him seemed a strange
mental sensation with no realization of its
source. The Earthling might think of it as
an emotional feeling having its origin in his
own subconscious mind.
The first of such extraterrestrial commu
nications would have to be in the form of
geometrical symbols such as triangles,
squares, circles, etc.it being theorized that
every intelligent mind can and does con
ceive symbols. Therefore, earth men would
recognize such as an attempt to communicate
with them. There would then remain the
problem of determining that such did not
originate in the mind of another human be
ing and, further, that it actually did come
from outer space.
The most important undertaking at the
present time, and one that would help pro
vide an answer to our question, is the
determination of exactly what is the nature
of transmitted thought. In other words,
what are its characteristics? Has it an
electrical quality?
Fraternally,
R a l p h M . L e w is
Imperator
Reincarnationthe Cosmic Cycle
In any consideration of the subject of
reincarnation, it should constantly be borne
in mind that reincarnation concerns itself
with an area of knowledge and experience
so much more vast than the physical life
time of one individual and the finite under
standing gained in that lifetime that it is
almost impossible to compare the scope of
reincarnation with the concept of an indi
vidual lifetime and experience.
In other words, the relationship of the
entire cosmic cycle of reincarnation causes
the cycle of one life or of the experiences of
one lifetime to be minute by comparison.
(continued overleaf)
a

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We are very small when we stand in the


shadow of the Infinite. We are simply an
expression of life in a very minute form,
in comparison to the all-over cosmic scheme.
Reincarnation is a series of events that
takes place at a vibratory level or at a level
of another cycle far beyond the experience
and grasp of an individual. There is cer
tainly no reason why man cannot speculate
upon the nature of this experience and try
to the best of his knowledge to draw upon
his own experience in an individual life
time, in order to understand what this great
cycle of which he is a part can be in its
relationship to him as an individual and to
other individuals.
At the same time we should never lose
sight of the fact that as finite individuals
living on a single speck of matter within
the entire universe we are very small. We
are literally the microcosm, whereas the
reincarnation cycle is a part of the macro
cosm, that is, the Cosmic itself. In general,
it is believed that there are similarities be
tween the various ranges of cosmic and
individual experience, but these similarities
can only be in general. They cannot be
duplications on a higher scale of the events
and experiences of an individual on a lower
scale.
It is most important that we grasp the
fact of the cosmic cycle as being so much
greater than we as individuals. Otherwise,
there is a tendency when the subject of
reincarnation is discussed to try to bring the
subject down to the level of our day-to-day
worldly experience. In other words, there is
frequently a tendency that instead of lifting
our consciousness to a higher level of com
prehension and attunement with the cosmic
forces, we try to bring our reasoning down
to the level of our day-to-day more or less
petty experiences.
Everything in the cosmic cycle or the
cosmic conception, as Dr. H. Spencer Lewis
subtitled his book on reincarnation, has to
do with the divine scheme of the universe,
of which we only know a part, because we
are living here in a state of evolvement at
the present time trying to grow to the point
where we can become conscious of certain
of these cosmic principles.
Of the many questions which come to the
organization regarding reincarnation, these
comments were ideas that came to my mind

on doing some research in order to attempt


to answer a question submitted by a frater
in the Midwest of this country when he
asked, If two or more persons make a pact
during this life, is there any process or pro
cedure whereby such pact can be made
valid and operative in the next incarnation?
This is a perfectly logical question, but it
must be considered in the light of what I
have already said. We live today in terms
of our own experience, in terms of the
physical capabilities of the body in which
we are incarnated. Much of our attention is
necessarily devoted to the business of living,
to making a living, to secure food and
shelter, to take care of our responsibilities.
In other words, we direct a great deal of our
time to the demands that are made upon us
by the pressures of our environment. This
is a part of our experience, and it is justifi
ably right that we should be concerned with
our physical as well as our psychic needs.
On the other hand, the Rosicrucian teach
ings have repeatedly stressed the fact that
man has the tendency to exaggerate one
and to not give enough attention to the
other. Normally, man gives more attention
to the physical than he does the psychic.
We spend more timethat is, the average
individual, at leastin securing the satis
faction of our physical needs than we do in
contemplating our true nature, our inner
self and its relationship with the entire
cosmic scheme.
Living as we do, more or less restricted
to a physical universe, partly by our incar
nation in a physical body and partly by our
own refusal to devote the time we should
to the consideration of psychic matters, we
have a tendency to think in terms of our
limited physical experience, and as a result,
many of our considerations, the questions
that we ask, and the conclusions which we
reach are based upon the conditions that
exist now. Consequently, the question that
has been asked might be considered to be a
limitation of our ability to see beyond the
demands of the moment.
For us to believe that we are in a position
now to judge our relationship not only for
the moment but for centuries in the future
is to be somewhat conceited. While we may
believe that we would like to resume certain
relationships that have begun in this life
time, it is very difficult for us to be sure

that they would be ideal. After all, we


change friends and positions, points of view,
and even beliefs within this lifetime. How
much more may we change in relationship
to different lifetimes?
On the other hand, there are certainly
some principles or relationships that are
deeper than the physical existence which we
live. Again, much will depend upon whether
we assign to the Cosmic and to the develop
ment of our inner selves the value that truly
belongs there. If we are first and primarily
concerned with our psychic selves and the
evolvement of our realization of the soul,
then we will gradually fit ourselves into
a broader pattern that will be more in
harmony with the cosmic scheme.
The inner self, the true personality of
the individual, is the inner consciousness
that is built up within each individual. This
personality or inner self is, in a sense, the
mentality of soul, the knowledge and ex
perience of the soul, which is, as we might
say, the nucleus of our being, that which
will endure.
We spend a good deal of our lifetime try
ing to become conscious of this inner self,
and we only succeed to a degree in an entire
lifetime to gain certain knowledge of what
it is and how it should affect our present
behavior. Therefore, it is very difficult for
us to say what will be the influences on that
inner self that are carried on to another
incarnation when we do not completely
grasp the nature of that inner self or that
personality of the soul as it exists at this
very moment.
Even the evolved individual has gained
only a certain degree of insight into his
ability to be aware of the nature of the in
ner self. The evolvement that takes place in
life is supposed to help us gain some realiza
tion of this fact, not only to gain but to add
to it. Then, as we become conscious, we will
be better able to fit ourselves into the allover cosmic scheme and will probably be
in a more intelligent position to consider
the questions that would have to do with the
continuing existence of this inner self in
another incarnation.
In each incarnation we manifest one
fundamental personality. This is the person
ality that we have developed in previous
incarnations. It is the mind of the soul, and
our present incarnation, as is the case with

all, is to become aware of that soul person


ality, to use it, and to be able to draw upon
it. In making ourselves aware of its nature,
we are fulfilling a part of our destiny and
preparing ourselves for even greater realiza
tion in the future.
Today we live engrossed in the nature of
our own lives. We have plans, and we have
aspirations. A careful examination of them
will show some of them to be of a purely
physical nature. These will cease to endure
at the end of this incarnation. Therefore, we
should stress more those plans and aspira
tions which have to do with the psychic self
and with the evolvement of the realization
of our soul. In that way, we will be building
values which will make us in our next in
carnation be able to draw more carefully
and more consciously upon the nature of
this inner self as it has been built up like
building blocks from one incarnation to the
other.
If we stress the physical in this life, we
will not know what we want. The individual
who is more concerned about his physical
existence than his psychic nature is not in
a position to decide whether or not he and
certain other individuals should possibly
associate together again in a future incarna
tion. It is only by a complete awareness of
our psychic natures and in that manner
and in attunement with other psychic na
tures and with the Divine itself that we
reach a realization of where true harmony
will exist. It is difficult for us to judge such
a condition as lpng as we are limited by our
physical bodies. That is the reason why we
may not know what we will want in another
incarnation.
I think every individual can readily bring
to mind childhood desires, objects that we
wanted to possess, experiences that we
wanted to participate in, or other conditions
that were those which occupied our con
sciousness at a certain age. I can well re
member a certain toy that I once wanted.
I felt that my whole life, my whole world,
revolved around whether or not I could
possess that object. I never succeeded in
obtaining it. It was never given to me. I
was never financially able to purchase it.
Now that I could buy it, I dont want it.
Obviously, the conditions have changed; my
point of view has changed; I have changed.
(continued overleaf)

If I still wanted the same toy that I


wanted forty-five or more years ago, it
would be an indication that I had not evolved
in any manner, physically, mentally, psychi
cally, or by any standard that we might
suggest.
This is probably equally true in this vast
cosmic cycle of incarnations. What may be
our most cherished desire today may have
no meaning for us in another incarnation,
just as my childish wish for a certain toy
seemed to envelop my whole consciousness
and my whole life, and it seemed my hap
piness was dependent upon it, but now it
no longer matters. The same principle can
be carried between incarnations because our
points of view change. Oddly enough, the
further we develop ourselves, the more we
will be removed from the desires and wants
and conclusions of today, because we will
outgrow them. To want the same thing, to
have the same beliefs, concepts, principles,
aims, and aspirations would be indicative of
a static condition, or stalemate.
The soul personality dwells in the body
during the lifetime, and between incarna
tions it is in the Cosmic. To quote from the
book Mansions of the Soul, by Dr. H.
Spencer Lewis, The soul personality dwell
ing in the Cosmic awaiting rebirth does not
have any free choice in the selection of the
body into which it is to be incarnated. It
may be attracted toward certain unborn
bodies by a previous relationship, a sympa
thetic understanding, or some other senti
mental or psychic condition, but unless this
attraction fits in with the cosmic scheme,
such an attraction will not decide the matter
at all.
In other words, this is a much better
statement in a few concise words of the
argument that I have been presenting in
these comments. That is, we can be attracted
toward certain circumstances because of
certain situations bom out of emotional ex
periences or relationships. These will con
tinue to affect us, but they are not the final
criteria by which an incarnation is judged.
Our experience and knowledge gained in
previous incarnations will cause us to fit
into the right place, just as a round peg will
fit into a round hole. This is a manifestation
of cosmic law. Our evolvement is the most
important business of living at the moment,
and until man directs his energies toward

evolvement, he is wasting a good deal of his


life. Possibly when we are evolved to the
point where we become fully conscious of
the personality of the soul, then we will be
in a position to make some choice as to our
futures, but until we have evolved to a much
higher degree than the ordinary individual
today, we lack considerable experience and
knowledge to be able to participate in the
actual functioning of the cosmic cycle.A
The Mind of God
Humans have a way of dramatizing the
events of life in such a way that it is often
difficult to distinguish between the real and
the unreal. It is possible for man to imagine
things that could not occur in reality. Man
can write fairy tales. He can tell impossible
yams by the hour. His literature abounds
with fiction. All of these reflect his efforts
to escape the confinement and limitation of
reality. Sometimes he does it for his pleasure
and personal enjoyment. Sometimes he does
it in quest of new horizonsa real world
that will match his imaginative concepts.
Sometimes he does it in dead earnestan
inner rebellion against the laws of nature.
The characters of his fiction have super
human powers that defy physical laws. By
a wave of the wand, people come to lifeor
die; beggars become kings; ease and plenty
come to the worker and servant; all work is
done by machines; victims of injustice are
freed; and all live happily everafter.
The stories that embellish mans religions
are different only in that they are taken
more seriously. The strength of a Samson;
the falling walls of Jericho; the resurrection
from the dead; life in heaven; and eternal
salvation are part of mans historic passion
to escape reality. In religion, man is al
legorically waging war with the devil who
represents the confining, temporal reality of
existence. He seeks to escape this vale of
tears, this world of sin and bondage, to live
forevermore in a state of bliss.
In this framework, man also speaks of
God, the supernatural, superhuman King of
kings, who can at his will command the
forces of the universe to do his bidding.
As children grow to reason, they ask the
simple but penetrating questions that ulti
mately shatter the world of their fairy tales.
If everything King Midas touched turned to

gold, why did he himself not turn to gold


when he touched himself? If Aladdins
lamp granted him anything he wished,
why did he not wish for everything? If
Superman is so invincible, why doesnt he
expose every criminal before crimes are
committed? Why do mythological heroes
allow suffering and misery in a world over
which they are all-powerful?
The perceptive adult who becomes a
student of mysticism asks similar questions
about God. If God is all-powerful, benevo
lent, king and master of the universe, WHY
does he allow suffering, misery, evil, cor
ruption, and destruction to flourish?
The fact that this paradoxical situation
does exist demonstrates that this God is a
product of mans dreams and imagination.
The good aspects of this paradox are what
man would hope of a god; a god who would
intervene for him; a god who would help
him escape the poverty and suffering of
mortal life.
The bad aspects of this paradox are what
man can never reconcile with the good. Yet
one argues against the other; and if the
paradox persists, then it evidently is due to
a false premise in the first place. Man, how
ever, will not easily relinquish an idea that
provides an escape from the more painful
aspects of reality. And so he clings to his
concept of a cosmic King of kings and some
how defers the question of why there is evil
and suffering.
Mans difficulty lies in that he created an
all-powerful Being in the first place. An allpowerful Being who is held responsible for
goodness must also be responsible for every
thing else, including evil, for he is a l l p o w e r f u l . He makes all the decisions. He
can start things and he can end them.
Well, if we start all over again and do
not create a superhuman God-being but ac
cept the universe as a principle, an im
personal entity having both negative and
positive characteristics, then we know where
good and evil come from. They are inherent
manifestations of the cosmic principle. Rosicrucians, who are instructed in this, do not
have the difficulty of resolving a seeming
paradox. They are maturing soul personali
ties who see the characters of a more youth
ful era pass away in the light of reason.
It is a truism that no matter how you
explain the universe, the sky is just as blue,

the sun just as warm, the fields just as green.


The laws of nature go on as they have for
eternity. When man evolves new concepts
about the universe, he is not affecting its
true state one iota. When man said the
world was flat, it was round; and when man
said it was round, it was still round.
Now we surely feel that the mind of God
is not so ordinary as any human mind, so
what then is the mind of God? There are
some who say God has no mind. This cannot
be, for God has everything we have, for we
are just part of Him. But does God, with
His mind, think, cogitate, decide, or go
through the mental gymnastics so common
to our own use of mind? While we cannot,
in our finite understanding, completely or
correctly define God, we can define our use
of the term and then work within that defi
nition. To the mystic, God is all that is. God
is a name for the universethe complete
universenot just stellar spaces and gaseous
nebulae but mind and vitality as well.
Mind and vitality have to be ingredients
of the universe, for they are everywhere
evident in its manifestations. But there does
not have to be a superhuman King of kings
with a super mind that consciously master
minds the clockwork of the universe. Under
certain conditions, where specific life forms
develop, the property of MIND brings about
the phenomenon of mentality or intelligence.
The fact that life can be aware of itself and
its actions is due to the property of mind in
the cosmic makeup.
The person who faces reality admits to the
things that are and sets his course in life to
work in harmony with the nature of life.
The person who does not face reality is look
ing for an existence that cannot be, nor will
ever be. As in his religions, he looks for
another kind of world that does not have the
problems, restrictions, and confinements of
this world.
The realist understands that the universe
has certain properties which constitute its
nature. He realizes that the universe could
be different. It could have green sky, no
space, no stars, etc. But it is notand it does
not. It is what it is, and he lives with that.
He has no deep frustrations. He does not try
to make out of it what is not there, and he
is frank and concise about what is there.
The mind of God is part of what is there.
It finds expression through universal life

forms. It permits man to be conscious and


to direct the elements of his environment.
No biological or neurological interaction can
explain consciousness and mental direction
the power to act. There has to be another
condition to bring about these phenomena,
and that condition, or property of Being,
is M I N D .
As such, mind is not consciousness, but is
one of the conditions responsible for it.
Consciousness is awareness of life. It is a
functionthe act of being aware. Regard
less of the kinds and types of consciousness
there are said to be, the fact remains that
consciousness is a single function.
The unconscious is a state in which there
is an absence of consciousness. The sub
conscious is a state in which life reacts to
life, but below the conscious level. The
activities of the sympathetic nervous system
are a sample of subconscious activities. The
super-conscious is a state in which man is
conscious of a greatly extended world, be
yond objectivity and self. Cosmic conscious
ness, of course, is consciousness on the high
est level, where self is in attunement with
the Infinite, and man receives inspiration,
wisdom, and Peace Profound.
The physical world can be explained away
with physical properties such as matter,
electricity, magnetism, energy, or what have
you, but it takes m i n d to account for the
mental phenomenon of self-realization.B
Our Mission In Life
A Frater who has never before addressed
our Forum circle asks the question, When
we find work we like, does that mean we
have found our mission in life? A brief
and emphatic answer would be the affirma
tive Yes. However, without some further
explanation, this answer might easily be
challenged as to its rightness.
There are two principal proclivities in
life which move man to actionaside from
the commanding physical desires and appe
tites upon the satisfaction of which existence
itself depends. The first is obligation; the
second is idealism. The obligations are those
which our personal moral concepts and
adopted standards of ethics cause us to feel
must be met, and that without doing so,
there would be no peace of mind. Such
obligations, as to their nature and the form

they assume, are as varied as mens inter


ests and activities. What one feels a solemn
obligation in life, another might not. Such
obligations might consist of the care of
parents, a college education for each child
of the immediate family, the rectifying of
wrongs done to a relative, and the repay
ment of a sum of money to prevent a stigma.
The ideals, on the other hand, may be those
things which the individual aspires to as the
end in lifethe very reason why he wants
to live and from which he gains a positive
pleasure or joy. These ideals may be re
ferred to as ambitions.
Of course, fulfilling an obligation provides
a sense of satisfaction as well, but it is of a
negative nature. We all have a sense of
relief when we have performed a lengthy
and trying task or fulfilled a duty, but it is
not the same exaltation we experience when
realizing an ideal. The fulfillment of an
obligation is like the removing of a disturb
ing condition or an irritant. It just returns
us to our status quo. But the realizing of an
ideal is an additional stimulus. We have not
just removed something; we have gained
something. Consequently, it can be seen that
persons by their moral sense are often com
pelled to choose, as their mission in life,
something which is not exactly the thing
they would like to do, but what they want
to do under the circumstances.
The question really before us is: Which
is the right mission, the ideal or the obliga
tion-presuming that we have both. The
answer to this would probably be, the inter
mediate waystriving reasonably to meet a
reasonable obligation and alike to seek to
attain the ideal. We are fully aware that a
division of efforts under many circumstances
is not advisable. But if the individual has
both ideals and commanding obligations, he
must take an intermediate course or not
truly be fulfilling his mission in life. It must
be realized that obligations which we as
sume, and even create for ourselves, are not
really as vital as we sometimes believe them
to be. We do not mean by this that because
some do not consider them important, they
are not, but rather that some are actually
not inherently so.
Our emotions, as we all have occasion to
know, greatly influence the value that we
attach to many things, as well as does that
innate sensitivity that constitutes our talents.

One inclined toward art has a greater


natural appreciation of the harmony of
color, line, proportion, and perspective than
one who is not. His reason, consequently,
causes him to measure the worth of things
by their beauty and artistic value. He will
attribute an importance to things which
others may disregard. We need not, at this
time, enter into a discussion as to whether
beauty is immanent in the object, or in
mans mind. The fact that something is
beautiful to him is the important factor.
These emotions we have may cause one to
imagine or to bring about in his mind ex
cessive obligations. Thus one might have
the passion to vindicate a parent from what
he believes constitutes a slur against the
parents reputation. He dwells upon it, builds
it up to such an all-consuming desire that
nothing else matters but to right what he
conceives as a wrong. He pushes into the
background those interests which would
ordinarily constitute his ideals and am
bitions. Actually, this passion has made his
obligations, as he conceives them, his mis
sion in life; but from an impassionate view,
his concept of his mission is distorted.
There are, however, certain arbitrary
yardsticks of measurement which we can
use to determine what should be our mission
in life. These standards are an admixture of
cosmic obligations and personal satisfactions
and enjoyments. Every sacred tome which
contains inspired writings of mystics and
sages and their cosmic revelationswhether
these tomes are the basis of religious pre
cepts or philosophic discoursesusually con
tains an admonition of man's duty to man.
Man must recognize the brotherhood of
man. He must realize that he has a divine
heritagethe right as man to give the high
est expression in material form of the divine
within him. He must never violate the trust,
as he frequently does. He must create about
him in matter, as Plato said, forms that ex
press the idea of beauty which he inwardly
senses. He must create on earth and portray
them in his conduct those things which will
reflect the spiritual realm. He must work
with his fellows and also maintain his in
dividuality.
Looking at civilization as a whole, though
it is somewhat battered, man has done fairly
well. It consequently behooves each man in
some way to contribute somethingsmall or

largeto human society and well being, and


not work for himself alone. One who sweeps
the streets and sweeps them well, with an
understanding of the importance of his task
in relationship to humanity, and not to get
it done so that it will merely pass inspection,
is doing as much in a humble way as the
bacteriologist working in a laboratory seek
ing to find a way to stem the spread of a
disease.
One who seeks a job or position to get by
is obviously abrogating this cosmic law. He
conceives his mission in life as attaining
just that which will further his end and
without any consideration of the rest of
mankind. One should always attempt to find
employment in those occupations, trades or
professions that bring him pleasure, that he
likes to do, not only because it makes work
more enjoyable and removes it from the
class of grueling tasks, but because it com
mands the best in him, and he gives without
unconscious restraint all of his ability or
talent. However, if one insists on doing those
things that he likes to do, even though he is
unqualified or untrained in them, keeping
one who is qualified from doing them, he
is not pursuing his true mission in life be
cause, again, he is selfish. He thinks only
of his own gratification. He has not taken
into consideration the results of his work
as to whether or not they are a contribution
to society. One has found his true mission in
life when he is able to give wholeheartedly
of himself, when his heart rings with joy
with each hours labor.
Do not confuse eminence and distinction
with your mission in life. If you have a
longing to work at some menial task that
you know you can do well, and which is
constructive, DO IT, whether your name
will be on the lips of your fellows or not!
There are many in prominent places today
who are not, and they know they are not,
fulfilling their true place in life. Ego has
caused them to push into the background
their finer and higher sentiments. When
the world is in a turmoil and severe economic
upheaval prevails, one of course cannot
always immediately step onto the path that
leads to his mission in life. He cannot always
find the job or the work that represents it.
He must bide his time.
We said at the beginning that man is
moved by obligations and ideals in life,

aside from his instincts and desires. These


instincts and desires are impelling and often
must be served first. One must eat, drink,
and shelter himself and family before ful
filling a mission in life.X
Two Phases of Memory
It is seldom that we think of all the pos
sibilities of any single attribute of our
consciousness. Memory is accepted as the
means by which mans consciousness can be
directed to events that have already oc
curred. From a psychological standpoint,
attention is the present state of conscious
ness. That is, attention is the process of
directing our thinking toward certain events
external to us or thoughts within our own
mind that constitute our attention and di
rection of our consciousness at the moment.
As soon as we think of some event or
state of consciousness that occurred an hour
ago, or a week ago, or at any time in the
past, we are then directing our consciousness
to the utilization of memory. Memory is the
storehouse of the mind. It is the condition
or attribute of the mind by which we are
able to have a continuity of consciousness.
Without memory, we would be unable to
learn. The learning process is directly de
pendent upon memory, because it makes
possible for us to retain certain facts or in
formation. The child in school learns his
multiplication tables, or certain basic in
formation of a mathematical nature that
serves him all his life. We do not have to
stop and face the fact that two and two are
four as a new experience, because memory
keeps this information in consciousness. We
are able to store it, as it were. As we look
back over our lives, we can remember very
clearly the events of a few minutes ago,
quite clearly the events of yesterday, or
even a week ago, and less clearly the events
that occurred in terms of months and years.
Memory is a most useful tool, as I have
already pointed out. Without it we could
not learn. Without it we would not have a
continuity of experience. We would not have
a knowledge of our own personality and
what we have done in life. It is the thread
that maintains a continuous state of con
sciousness, not only of the moment but back
into the past.

In our teachings we learn that the store


house of memory is in the unconscious or
subconscious mind. Within this unconscious
mind there is stored everything that hap
pens to us. This composite of knowledge and
experience becomes a part of our character,
a part of the essence of our individual being.
Within the objective consciousness we have
retention, or the ability to call to the level
of consciousness those things which we use
every day, like the illustration I have al
ready mentioned, a simple mathematical
fact, or our name, or the names of our
friends.
These items of knowledge that we use
consistently lie just below the level of our
conscious thinking, so that they can be
brought up for immediate use whenever
they are necessary. We are able to remember
the things we have to do, the routine events
of our life, the simple facts that are related
to our work and to our experience. Some
times we bring these ideas to consciousness
easier than others, depending upon a number
of factors, partly our physical and mental
condition at the time we wish to have these
circumstances renewed in consciousness.
On the other hand, memory can play
tricks upon us. We have all had the experi
ence of being unable to recall a name that
is as well known to us as our own. These
are certain factors of consciousness that are
not completely explainable. Man has not yet
mastered the entire science of psychology.
There are certain conditions in conscious
ness that are not fully understood or fully
controlled by man.
What I have spoken of is a general state
ment of some of the simple facts concerning
memory with which everyone is familiar. I
have not gone into the complicated psycho
logical explanation of the nature or function
ing of memory. Nevertheless, the simple
ability to recall experiences of a few mo
ments ago or a few years ago are what we
might categorize as the positive phase of
memory. Memory is primarily the ability
to bring to consciousness previously known
or experienced events or facts.
There is another phase to memory, one to
which we do not give as much attention, or
even when we do, we may not treat it as
being as important as the customary use of
memory. This is forgetfulness. Someone
might say that forgetfulness is an attribute

in itself, but actually, when we have for


gotten something or find ourselves unable
to recall a fact or event, it is a negative
function of memory. The ability to forget
is due to the inability to use memory per
fectly. In other words, if I cannot recall the
name of a person with whom I am speak
ing, it means that my memory in that par
ticular element and that particular time is
not functioning perfectly; therefore, I say I
have forgotten.
Forgetting can be most inconvenient and
can be in the case of remembering a name
sometimes rather embarrassing. It is also an
experience that is frustrating, because re
gardless of what we do, we cannot recall the
particular information at the particular time
we want it. All of us have had the experi
ence of wanting desperately to recall and
bring to consciousness certain information,
and then after the pressure of the moment
is past, the memory comes complete and we
wonder how we could have been so stupid
as not to have remembered the particular
event or information when we wanted it.
This is, as I have stated, a common experi
ence, but yet a frustrating one because of
our inability to consciously control the re
call which we were going to use.
Forgetfulness, then, can be a condition
over which we do not always have voluntary
control. Forgetfulness is in a sense a more
involuntary function of our mental processes
than the positive phase of memory itself. For
this reason, forgetfulness serves a specific
purpose. It is forgetfulness that makes it
possible for us to live without being at all
times faced and concerned with the most
critical events of our life. If it were not for
forgetfulness, then the events that caused us
pain and grief would constantly be in our
consciousness.
Some time ago, I experienced an emotion
al impact of grief and surprise that was a
distressing experience at the time, one that
had a heavy impact on my consciousness.
Today, the impact of that experience has
gone. Forgetfulness has caused me to be able
to have eliminated from consciousness the
acuteness of the impact, and, as a result, I
am less aware of the event and the effect
that it had upon me. If it were not for for
getfulness, then such an emotional experi
ence would continue to be an acute and

vital function within the mind all the time.


Man would hardly ever be placed in a
position of being able to do anything con
structive because of this consciousness of a
vital, emotional experience being a part of
consciousness continually.
Therefore, when we find that we have
forgotten something, we should not be too
critical of our lack of memory or our lack
of ability to recall. We should remember
also that forgetfulness can serve a purpose.
It takes from us the acuteness of pain and
grief. If we experienced such pain or grief
months or years ago, the memory will still
come to consciousness and we will be aware
to a degree of the impact of that experience
upon our life, but the actual grief and the
actual pain will not recur or not be experi
enced in consciousness in the degree that it
first made itself known. Therefore, do not
be too concerned that memory does not seem
to be a perfect tool or a perfect attribute of
the mind.
To the extent that memory is imperfect
and that we forget, we are also being made
conscious of the fact that forgetfulness can
serve a purpose, and that without forgetful
ness our lives would be restricted, because of
the tremendous load we would carry of all
the pain, suffering, and grief that we may
have experienced within our lifetime.
The mystical concept teaches us that
mans purpose is to relate himself intimately
to a divine force. It is because man has the
ability to renew his consciousness continu
ally that he is able to direct himself away
from the problems of everyday living and
direct himself toward a higher force. If man
did not have forgetfulness, then he might be
unable to ever lift his consciousness above
the petty problems and the difficult experi
ences of his earthly life.A
An End to War?
How do Rosicrucians feel about war?
This question has been asked over and
over again, and our answer is always the
same. Rosicrucians, along with most civilized
people, detest war. This perhaps is not
exactly the kind of answer people are seek
ing, but then again they may mean some
thing more by their question. They may be
asking whether or not we think war is

necessary; or if there is some solution to the


problem of war.
There are many things in human and
cosmic affairs with which we are not always
happy. We are not always pleased with the
weather. We despair at the thought of old
age. The struggle for survival presses on us
throughout life. Change and motion inter
rupt our desire for stability and preserving
the good things that come our way. In
human affairs we find dissension among
neighbors, in families, and in governments.
It is a human trait to appraise things dif
ferentlyto view a situation in terms of
ones own peculiar makeup and background.
Thus, disagreement on issues is very much
a part of human existence, and something
which man must face less belligerently than
he now does. War and strife are mans re
actions to disagreement. They are a blind
striking out by one party against the ele
ments that threaten his peace and well
being or that challenge the survival of his
ideas and appraisals of life. Against such
striking, other men will defend themselves
and their ideals in like manner; then there
is war.
The person or persons who first strike out
are termed aggressors. They seek to impose
their ideas on others by force and thus gain
strength and longevity for their cause. The
use of force is a primitive urge. It seems so
much simpler for a strong man to gain his
end by bullying or threatening a weaker
opponent than by talking or by employing
methods that would attract opponents to his
cause. When an aggressor uses force, and
depends upon force, then it takes force to
stand against him. And that is war.
Force is generally employed only when
a person is cornered or when he feels strong
enough to accomplish his ends through force.
Wars have broken out for both reasons. War
ring aggressors are rarely cornered at the
outset, and therefore they exert force be
cause of a sense of strength and superiority
over their surroundings. Like human physi
cal types, aggressors have muscle, and they
must somehow flex their biceps or lose all
interest in a life in which they have empha
sized physical strength. Thus they strike out
and when someone strikes back, there is war.
Aggressors are a type: a type of primitive
human that does not look beyond the present
moment; one whose mentality cannot pro

ject the consequences of his acts; whose


wants and desires do not take into consider
ation the wants and desires of others. An
aggressor is always a threat to civilization,
for he is not yet civilized and thus does not
abide by civilizations rules. When all men
are duly civilized, aggression will end, for
all will then assume an obligation to civiliza
tions rules, which can be summed up as
respect for each other's way of life.
These are some of the reasons for war.
They do not serve to. make war more ac
ceptable or palatable, but they do help to
pinpoint the cause of the situation, and thus
they may aid men in their drive to end wars:
It may seem that this is a bigger task than
man can ever handle; that the answer is to
change human nature itself, a concept that
seems almost impossible of fulfillment. Yet
like other natural forces, human nature can
be directed into always constructive and
useful channels. Human nature must only
be understood and directed. Thus, though
the nature of the aggressor is to strike out,
this can be counteracted by education, over
a longer period of time; and a show of de
termination to resist aggression in the shorter
course.
Education must serve to show an aggressor
that he best serves himself by serving others;
that he can assure the preservation and ex
tension of his ideals by granting these same
assurances to others; that there will always
be resistance to force; that in giving he will
receive. Education of this kind will not come
through schools or textbooks, but through
the examples set by nonaggressors, who in
their civilized way achieve great things,
helping each other and themselves. Thus we
must in every way possible demonstrate
that nonaggressive acts are a more desirable
way of life. This kind of education will
gradually achieve its ends.
Hand in hand with education there must
be a show of determination to resist aggres
sion. Before education takes hold, there
must be action more understandable to the
aggressor type; physical, material resistance
strong enough to counteract his strike. This
does not always necessitate violence, al
though violence will frequently result. There
is much that can be done by a resisting
force before bloodshed and war become
necessary. Such preventive steps are often
not taken because civilized people resist even

the thought of resistance. Theirs is such a


commitment to the philosophy of live and
let live that they are not prone to take any
action against an aggressor until absolutely
forced to do so. By then, they have lost the
initiative, and must succumb, or defend their
ideals by violence.
The necessity to be on the watch for ag
gression is in itself a nuisance to civilized
people. Civilized man works hard to insure
that he will have privacy and be left alone.
He works hard to see that all is in order
with everyone and everything around him.
Then he can relax and enjoy the fruits of
civilization. To have to be constantly alert
is a disturbance which, among many others,
man is trying to eliminate. It is in this area
that man must resist aggression. He must
always be watchful, always alert, and nip
aggression in the bud. This is his best
weapon against war and violence. He must
be on the alert and resist aggression before
it takes full bloom. There is no doubt that
eternal vigilance is the price of liberty. For
civilized, peace-loving man, there is no
greater lesson.
By being alert to aggression as it buds in
the actions and speech of primitive humans,
man can act early, nonviolently, and hope
fully avert war while still resisting aggres
sion. He can employ nonviolent resistance
when the force of aggression is just being
born, when it is still easy to control and
subdue.
It is in this area that society must assert
itself, or continue to deal with the violent
outcome of refusing to accept the early signs
of aggression.
So many major crimes of violence are
committed by individuals who have given
previous signs of aggression against their
fellow man. First offences should be dealt
with more firmly; with work penalties that
help to build character while providing so
ciety with constructive projects as well.
These should be short but emphatic acts of
resistance to aggressive behavior.
So many wars have been preceded by
aggressive behavior on the part of one of the
participants. When this aggression is first
spotted, civilized nations should join to show
their resistance to it in the way of withdraw
ing moral and physical support. When
aggression is just a seedling, such lack of
nourishment from other nations will cause

it to wither and die. Aggressors often depend


upon their civilized neighbors for early
support, and from such necessary nourish
ment they draw strength to later lash out
against them.
War, crime, violence; these can be largely
eradicated without changing human nature,
if man will but take that stitch in time.B
Is Everything Possible Cosmically?
A frater of Nigeria now arises to ask our
Forum a question. Is there not something
missing from the oft-said phrase: With the
Cosmic everything is possible! After re
peated use of visualization and feeling rich
in faith, I wonder why there are not ade
quate manifestations of my goal in life.
Could it be that not everything is possible?
Looking at this question from the philo
sophical, and particularly from the meta
physical, point of view, we can say that
everything is possible, is potential in the
Cosmic. Anything that comes into existence
must necessarily have arisen out of that
reality, that Being of which the Cosmic con
sists. Everything conceived, if it is to come
forth in substance, would need be of and
from the Cosmic. There is nothing beyond
the Cosmic as a source of reality or existence.
In fact, we might say that even the
thought one has in mind as a desire he
wishes to have realized is of the Cosmic; the
human mind which conceives the idea is
part of the system, organization, and proc
esses of which the Cosmic consists.
As we interpret it, the point in question
here is why do not all our ideas, our desires,
become realities? We think it was Spinoza
who contended that there is a relationship,
a kind of parallelism between ideas and
things objectively perceived. In other words,
both ideas and substances have a reality.
They both exist cosmically. Both have their
ordertheir categories or particular kinds of
manifestation in the Cosmic.
Sometimes realities of one category can
be transmuted into those of another. That
is, ideas can become things. More simply
put, it is possible at times to transmute an
idea, a desire we have, into a concrete
reality.
This, of course, we have all experienced
in creating in various ways. However, all
our desires are not so transmutable. Every
thing we wish for is not, and often cannot

be made, an objective manifestation. This


does not mean that the Cosmic has failed,
rather that the idea cosmically already has
reality. It exists as the idea, as the thought.
It already is something! It may, however,
be of a kind or of a nature that is not to be
transmuted into an objective reality. Or, it
may be that man has not found or learned
the means by which that particular idea can
be converted into a substance or material
condition.
In physics we know that to transmute one
chemical element into another requires far
more than just the desire. There is an
elaborate procedure or technique before the
idea can be made to manifest as reality.
Further, often a technique tried in one form
of nuclear transmutation with success will
not work in another. The failure, then, is
not of nature but rather of the ineptness of
man which by much labor and experimenta
tion he must overcome.
There are, undoubtedly, many cosmic
conditions related to our desires of which we
are not aware. We may visualize and yet
not materialize. That which we want may
be contrary to a certain order of cosmic
operation under the particular circumstances.
We do not believe that there are any cosmic
restrictions other than the violation of its
own nature. What we want, as said, already
exists as an idea, but putting everything we
want into material substance may not be in
accord with cosmic order.
There is one thing that is not possible with
the Cosmic. It is that the Cosmic and its
structure of natural laws will not be other
than what it is. We can ask for such a con
dition or change, and that request in itself
is a reality. But it would not materialize
beyond that because it would be counter to
the Cosmics own nature.
The Rosicrucian teachings set forth many
principles and laws by which man can co
operate with the Cosmic to his advantage.
There is no guarantee, however, that every
wish and desire will manifest objectively.
The laws are immutable, that is true, but
every condition in which we wish to have
them operate is not the same. For analogy,
we know that fire burns. But we also know
that fire will not ordinarily burn in water
or in certain combustibles. Let us realize that
everything is possible with the Cosmic, but
it will not work against itself.

Sometimes we ask for something, and it


seems, to our immediate and restricted point
of view, that this thing is necessary and that
it has merit; yet, it is cosmically not proper.
Think of the things you demanded of your
parents as a child and which you thought
you must have, and yet they refused them.
Years later, with maturity and the wealth of
knowledge that come from experience, you
came to realize that your parents were right
in such decisions at that time. You now
realize that though such might have been
possible of fulfilment, it would have been
wrong at that time. Now, if we concede
such rectitude to our mortal parents de
cisions, would we not admit that all our
desires, no matter how justifiable to our
mundane minds, may also not be cosmically
proper?X
What Is Free?
In this age when man is continually faced
with the price he must pay to cope with his
environment, he sometimes forgets that
much of his environment is available to him
without cost. By cost I mean not necessarily
the medium of exchange that civilization
calls money, but rather the situations, con
ditions, and what is represented by that
moneymans effort. Man lives to create
a spiritual, mental, and physical estate.
He judges his physical estate, the possessions
he has, by the accumulation of physical ob
jectsin other words, physical wealth. These
are usually measured in terms of a medium
of exchange, in other words, money. The
physical value of what we possess is put in
terms of the money with which we are
familiar.
This has caused a great emphasis to be
put on money, because it is in a sense the
standard of measure of the physical posses
sions to say that a man possesses different
physical objects, and to enumerate them is
more complicated than to say that all his
total physical possessions have a value of a
certain number of dollars, or pounds, or
francs, or pesos, or whatever is the monetary
unit which that individual uses as a basis of
judging his material wealth.
It can be truly said that money has be
come the standard of value and the medium
of exchange by which individuals in an
otherwise complicated world deal with each

other, insofar as physical items are con


cerned. In the fact that we have become
more and more conscious of the value placed
upon physical objects, we have proportion
ately become less conscious of those things
which we have and can use that are not re
lated to the physical standards and values
of the civilization of which we are a part.
There are about us air, water, sunlight in
various degrees; all are available to us and
essentially free. We have not yet had to pay
for all of these items. We do pay for dis
tribution of water, for example, and we
sometimes find it difficult because of modern
technological advancement to find pure sun
light and pure air, but they are still avail
able with comparatively little effort.
There is much in the world that we can
still enjoy. Man can live not only because
he is able to accumulate physical values, but
because he can appreciate the virtuesthe
smile of a child, the love between two people,
the respect that comes through confidence
established in the dealings we have with
other individuals. These are plus values in
life. They are the values which we have a
tendency upon occasion to overlook but
which are of great importance, since they
would make all physical values useless if we
did not have them.
We need to analyze our own experience
and in our own lives that which is free for
us to have and use. Even if they seem
secondary or insignificant, without them, all
that we devote ourselves to obtaining would
be of no value. All the wealth and physical
possessions in the world would have no
value whatsoever if we could not also find
some degree of happiness, love, peace, and
harmony within our own consciousness.A
Todays Mad Rush
Many persons, other than the frater from
Vancouver, B.C., Canada, who asked this
question, are concerned about the quickening
pace of life today. It seems to be overtaking
many people, and our frater asks how one
relaxes in the rush of modem living.
The rush of modern life is probably due
primarily to mans increased mobility. He
is now able to travel more quickly to more
places, and thus he tends to follow his natu
ral inclination to explore as much of life as
possible. The more things he can see and do,

the busier he becomes. There are more


things that vie for his attention since he is
free to move easily in any direction and to
any distance. All this finery, as it were, is
often too much for him, and he is simply
overcome by the sumptuous repast offered
by the life around him. It becomes too much
of a good thing, and he finds himself ex
hausted in trying to keep up with the
demands and obligations his many involve
ments bring about.
The flood of opportunities that offer them
selves to man today do not create an un
desirable situation. The only undesirable
part of this state of things is mans inability
to cope with it. He finds it hard to restrain
himselfto indulge moderately in the good
things around him. He feels as though he is
missing something in life if he does not take
advantage of everything that comes his way.
For many people this state of things leads
to neuroses and mental breakdowns. They
are in conflict with themselves more than
anything else. The ability to do cannot catch
up with the desire to do. Therefore they feel
incapable. They feel they are failures. They
are not fulfilling what they have asked of
themselves. It is then that they reach an
impasse, and very often they retreat into a
degree of withdrawal from all things; with
drawal that ranges from suicide or complete
obliteration to milder lapses of memory or
lack of participation in any group activity.
This kind of withdrawal is natures response
to tension and is an involuntary reaction to
an imbalance in mental functions.
To escape such a violent reaction and yet
continue to combat the pressing tension of
the modem rush, man must voluntarily em
ploy natures method while he is still in con
trol of his faculties. Voluntary withdrawal
is a strategic retreat in mans conflict with
his environment. It is a wise person who
knows when to withdraw; who gathers
strength for another assault, and another,
and another; who rebuilds his reserves for
another day. This has often been our advice
to members who face seemingly insurmount
able problems; who seem unable to cope
with the next situation or event that lies
ahead. There are two areas in which such
advice is especially applicable: finances and
human relations.
People with financial difficulty fall into
two general classifications. One group is

absolutely impoverished, with little or no


source of income. The vast majority, and
larger group, is made up of people whose
appetites are larger than their incomes.
People in this group have incomes varying
from small to very large. The amount of in
come has no bearing on the situation. The
relationship of income to appetite has.
For this large group, where bills come
piling in faster than they can be paid,
strategic withdrawal is an unfailing tactic.
Strategic withdrawal means: Cut the appe
tite. Do without things for a while. There is
scarcely a case where this cannot be done
effectively, where self-denial is not worth
more than the pressure of bills and obliga
tions. In a sense, the advice of Jesus in the
Christian Bible, where he asked the rich
man to give up his riches if he wished to
enter the kingdom of heaven, paraphrases
this cosmic principle; for the proverbial
kingdom of heaven, as Rosicrucians know,
is that sublime state which we call imper
turbability or peace of mind.
People can live on a lot less than they
think, if they really try. This may not ap
peal to many, who would rather suffer than
give up any of their possessions. Strategic
withdrawal is not a permanent move, how
ever. It is only a temporary measure which
allows for recuperating ones energy and
losses. During such a withdrawal, one not
only permits his resources to catch up with
his appetite, but the fact that he cuts his
appetite enables him to come out of retreat
with experience and a much more reasonable
set of desires.
The second area in which withdrawal or
strategic retreat is effective is that of human
relationsour relationships with others.
Many members pass through experiences
where they are at odds with their neighbors,
their employers, their families, or friends.
They seem to have reached an impasse
where nothing they do will correct the
situation.
At this point, strategic withdrawal may be
effectively employed. Withdraw from the
people with whom you are having diffi
culties. Leave them alone. Do not try to
force a solution or armistice. Retreat for a
time. Try to eliminate the desire to want
attention or recognition from them. Here,
too, the appetite must be cut, for in human
relations, as in finances, the heart of our

difficulty is wanting more than we can


adequately manage, whether it is money or
other peoples involvement in our lives.
For the Rosicrucian, such withdrawal does
not claim the loneliness it might for others,
for Rosicrucians can turn for solace and
strength within. They can find company
and recognition in the Cosmic. With the
security of this oneness with the Cosmic,
they can face life more serenely, and with
a calm and waiting attitude, one gradually
wins respect and companionship from others
again.
There is also the area of ones work or
social activities where overindulgence in
these can lead to physical and mental break
downs as well. In this area people, too, must
retreat for awhile; relax; shed the overload
of duties and obligations they accumulate;
let the world go by until they feel again the
strength and zest for accomplishment. Rest
and retreat have a twofold purpose. The
first is to get off the treadmill of the daily
grind simply for rest. The second is to get
out of the jungle of daily affairs for a time
and take a new look at lifethe life you have
been living. See it in outside perspective.
From this position, you will take back into
your work and life fresh viewpoints and a
greater capacity for fulfilling them.B
Laws of the Universe
A soror from the Midwestern States, ad
dressing our Forum, says: May I have an
explanation of the terms: forces of nature
and laws of the universe? I think it would
give me greater confidence in my studies if
I have this more complete understanding of
the universe.
From the view of physics, a force is any
agency which when exerted on a body
will deform it or change its velocity. Con
sequently, anything, as an energy or as
a substance, causing change in the mass or
motion of something else is a force. When
you push a door, you are one of the forces
that cause it to open. From an abstract point
of view, when one changes his way of liv
ing because of the customs of a community,
one does so because of the force of public
opinion. In nature, there are innumerable
forcesthat is, agencies, as phenomena of
various kindswhich produce changes which
we observe. Wind, lightning, gravity, sun

light, all of these are forces because they act


in a way to produce observable changes in
other phenomena.
In physics, there are many examples given
of forces balancing each other. These are
more technically known as forces of equi
librium. When an automobile travels along
a highway, we have a combination of forces
at work: some aiding, and others countering
each other. Most certainly, the force of
gravity is countered and overcome by the
force of combustion in the automobile engine.
In physical science, inertiarelative or ap
parentconsists of two forces equalizing
each other. This may be observed when a
small launch or motorboat seems to stand
still while it is going against a strong tide.
In nature there are all kinds of agencies
at work: stresses, thrusts, and energies, con
cerning some of which we have knowledge;
indubitably, there are an infinite number of
which we know nothing. When we are able
to perceive one of these forces occurring with
a degree of regularity, or which will always
recur under uniform conditions, we have
then the scientific basis of a natural lam.
A natural law, then, is a persistent phe
nomenon; it is persistent in that it is uni
versal in its application. It is universal
because wherever the conditions exist by
which it comes to manifest, its occurrence is
inevitable. To man, the laws of nature ap
pear as immutable. This immutability of
natural law and its seeming constancy are,
however, relative. They are related to the
entire span of mans existence and experi
ence. The period of human experience, in
comparison with the existence of certain
natural phenomena, is exceedingly briefonly a tick of the cosmic clock. Long before
human existence, there might have been
much variation in a phenomenon that is
known to us as law today. Its nature might
have been quite different from what we now
realize. Further, in the remote future, much
that we now accept as law may go through
other changes and would, therefore, prove
itself as being not constant. As one philosopher-physicist has pointed out, the laws
we now relate to the structure of matter
may eventually undergo such changes that
we would not perceive their relationship to
our present conceptions.
The term laws of the universe may be
taken as referring to the function of uniform

phenomena, of our immediate solar system.


However, it may also be considered from an
even more infinite point of view. It may
have reference to the nature of the entire
Cosmic. When we speak of cosmic laws,
it is with the assumption that what we have
come to experience as mystical and spiritual
phenomenaand which, to us, have a cer
tain constancy and universalitymust like
wise have these same conditions throughout
the whole of being. However, we have no
way of empirically, that is, objectively, per
ceiving and proving whether what we ac
cept as cosmic laws has such a unity and
constancy as to compose part of the very
fabric of pure being. When mystics refer
to phenomena as cosmic laws, it is the re
sult of an intuitive judgment. There is that
innate self-evident truth latent in their ex
perience that convinces them of its ever
present nature. It is this intuitive conviction,
alone, that is the premise of our assumption
that there are cosmic laws.
Since, in the Cosmic, there is no determi
nate quality such as time, it could well
be that what we designate as cosmic laws
is also undergoing change in the course of
eternity. Let us presume, for the purpose of
analogy, that the entire interval of existence
of some conscious kind of being is one second.
Much that would recur in that second in
the sphere of existence of that being would
appear to him as having both unity and uni
versality.
After that second, as we well know, the
quality and quantity of that phenomenon
might change considerably. In fact, the
phenomenon would be undergoing a change
even during the one-second interval; how
ever, such perhaps would not be perceivable
to the being whose life span was so short.
Consequently, such a being would think of
any phenomenon as he experienced it as
being an example of the constancy of cosmic
law. Another being, coming into existence
after the first one, and not knowing of the
formers experience, would think that the
phenomenon which he perceived, though
different, was an example of the immuta
bility of cosmic law.
It is, therefore, quite probable that cosmic
law was not the same in eons pastthat is,
the time beyond the realm of human dis
cernmentand would not be the same in the
future. From the pragmatic point of view,

if, in our second of existence, cosmic phe


nomena have unity and universality, that is
sufficient for us. It is not what reality may
be that is vital to us, but, rather, how we
integrate our functions and comprehension
with what we do perceive.
I am often reminded of this principle by
the public use and common acceptance of
complex technical appliances, such as the
many electronic devices upon which our
well-being and pleasure depend. We use
these things efficiently but complacently.
Most of the users are absolutely devoid of
any knowledge of the engineering and sci
entific principles by which these things func
tion. The public knowledge, with respect to
the devices, consists only of instruction in
the operation of the devices, learning how to
adapt them to the needs of ones personal
life.
It is likewise not necessary that we know
whether a cosmic law is constant in absolute
reality. It is only sufficient that we appre
hend particular manifestations of the cosmic
laws during our momentary existence and
adapt ourselves to them. The cycles of
change that might have once occurred in
cosmic law, or that may occur in the future,
are beyond our span of consciousness and
are not contiguous to our existence. Our re
lationship to the cosmic is always now.X
Good Health
To Rosicrucians, the question of health is
always one of paramount importance, since
it is an integral part of a persons growth
pattern. A healthy body lends much to the
enjoyment and fulfillment of life, and al
though it is not absolutely essential to mental
and spiritual health, it is conducive to the
overall appreciation of life.
Not many adults are completely free of
ailmentsof one kind or another. People
spend countless billions on health measures,
trying always to rid themselves of pain from
injury or sickness. For many ailments there
seems to be no permanent cure. Sickness
always seems to be with us. If one ill is
cured, another arises. People are constantly
searching for cures, or aids to health. For
the most part, their search is hindsight. They
search for help after illness has struck. Most
people do not bother to take preventive
measures to insure good health once they
have it.

These remarks are by way of a preview


to the next Forum question, where a soror
from London asks What is the most im
portant ingredient in keeping healthy? Is it
diet, exercise, right thinking, proper breath
ing, or still something else?
Good health depends upon the proper con
sideration of all of these, and each ap
proached with moderation will add to the
overall health of the individual. The ideal
diet is a balanced one insofar as the distribu
tion of protein, carbohydrates, and fats is
concerned. What is more important, how
ever, is the amount a person eats, and the
number of times he eats.
Whether one is on a diet of rice, a diet of
vegetables, or a diet of fruit, meat, and
vegetables, if he overeats or undereats, he
endangers his state of health more than by
what he eats. Overeating of course overtaxes
the digestive system and tends to obesity.
Undernourishment makes the body more
susceptible to disease. Moderate and proper
amounts of food are probably most im
portant to the general welfare of the physical
system.
Exercise is perhaps second in importance,
since it provides the means of maintaining
proper distribution of the food taken in and
the wastes put out by the body. Without
exercise, the movement of nutrients through
the body would be slowed, and wastes would
gather and multiply. Exercise too should be
practiced in moderacy, without an attempt
to develop strength that has no other pur
pose than to lift heavy weights. Strength
developed as a need in a persons work or
hobbies is another thing. For the average
person, exercise such as walking or running
is sufficient to maintain good circulation and
elimination. Moderate exercise with moder
ate eating habits are two primary health
requirements.
The third physical asset to good health is
proper breathing. While food provides the
body with necessary fuel and substance, and
while exercise permits this substance to be
properly distributed through the body,
breathing provides the magical essence by
which food revitalizes and rebuilds body
tissue. It supplies the vital life force, the
energy which keeps the body a living entity.
Improper breathing makes this process less
efficient. Shallow breathing allows stale air
to collect in lung cavities, thus diminishing

the good effect that air can have on health


while at the same time acting as a poison or
inhibitor to body processes.
Regular periods of deep breathing, and
full exhalation serve to flush the lungs of
impure or devitalized air. From a purely
physical point of view, this should be done
several times each day. Special breathing
exercises as known to Rosicrucian students
through their monographs are also tremen
dous aids to health. This is a practice of
directing the vital life force that wells
within us with each breath we take to certain
areas of the bodythere to help the body
fight disease or to quicken the consciousness
and development of vital organs.
A factor in health less easy to describe,
and yet an important aspect of it, is proper
thinking. According to Rosicrucian concepts,
the mind and consciousness of man is not
isolated in any given part of the body but
is diffused and present in every cell of our
being. Therefore, our thoughts directly af
fect the more subtle vibratory nature of
body parts and tissue.
If a person holds thoughts of vengeance,
self-pity, fear, or envy, the vibratory nature
of body parts will respond to these thoughtwave patterns and be affected negatively by
them. Conversely, if a person holds thoughts
of love, tolerance, responsibility, kindness
and sympathy, then the vibratory nature of
body parts will respond to these thoughtwave patterns and be affected positively by
them.
It is only recently that modern therapeutic
practitioners have emphasized the presence
of psychosomatic causes in many illnesses.
It is a very definite factor in health, and
while on the one hand it is the easiest to con
trol in the sense that one has only to change
his thought patterns, on the other hand,
people resist making the change.
The measures we have dealt with here
are primarily concerned with maintaining
good health. In many instances, these
measures would also serve to correct sources
of illness or discomfort in the body. It is far
easier, of course, to prevent illness than to
eradicate it once it takes hold. However, in
whatever condition a person finds himself,
the practice of diet, exercise, breathing, and
thinking as outlined here will have definite
beneficial results.B

Department of Instruction
Members are familiar with the phrase at
the conclusion of the monographs which
reads: Your Class Master. In writing to
AMORC and asking questions about some
point in the teachings, they receive a reply
which is signed Department of Instruction
and then beneath that is the name of a
staff member. At times they are confused
as to the relation between the individuals in
the Department of Instruction and the Class
Master. They are also of the opinion that
the Class Master is the one who writes the
monographs which they read, because they
are signed Your Class Master. Because of
this confusion, I think a further explanation
should be made.
The Rosicrucian teachings, taking the
whole body of the doctrines into considera
tion, are obviously not the product of any
single mind. The teachings are too allinclusive to make that possible. As members
know, the Rosicrucian teachings touch upon
all the known sciences, the arts, comparative
religions, the various philosophies and, in
addition, distinctly unique Rosicrucian doc
trines as well. The Rosicrucian teachings,
as a body of doctrines, are partly eclectic
and partly the result of modem minds. In
each period of the past history of the Order
those members renowned in certain fields
contributed their knowledge to some branch
of the teachings of the Order. We have in
herited that knowledge. In addition, of
course, we make reference, by comparison,
to the great thoughts of other teachers, to
philosophers, scientists, and metaphysicians.
Today, as well, we have our International
Research Council. This consists of men of
eminence in various sciences and arts
psychologists, physicists, chemists, astrono
mers, and the like. They are, of course, all
Rosicrucians. They prepare special articles
for us, the result of their studies and re
search. These articles deal with some ad
vanced topic in their fields, which they feel
is related to our teachings. This material is
then analyzed by the Imperator and other
staff members to see if it has value, that is,
if it can be used by AMORC. If it can be so
used, it is embodied in the monographs, thus
keeping our teachings abreast of the times
and often in advance of them. To our former
Imperator, Dr. H. Spencer Lewis, must go

credit for the magnificent arrangement of


the entire presentation of our modem Rosicrucian teachings. He incorporated the ma
terial, which came into his possession
through his foreign affiliations, into our
present monographs. He rewrote much of it,
eliminating archaic words and terms so as
to make it comprehensible to the minds of
persons of the Western world.
From all this, you can see that there is
no individual on our staff today, who has
written the whole series of monographs al
though Dr. H. Spencer Lewis added con
siderable new material. Who, then, is the
class master? The class master is a Rosicrucian, a member of the AMORC staff who
is entirely conversant with the teachings of
the Order, and to whom there has been
assigned a given group of students. For
example, all students of the three Neophyte
degrees come within the jurisdiction of a
certain instructor on our staff. He is, figura
tively and actually, their class master. It
is his obligation, with the help of several
assistants, to see that the questions of these
students are answered and, so far as it lies
within his power, that they understand the
teachings of these three degrees.
There is another class master for the first
two or three Temple degrees, and still others
for the other degrees. The Grand Master
and the Imperator assume responsibility for
correspondence with members of certain of
the higher degrees. These class masters as a
body, with the exception of the officers of
the Order, constitute the Department of In
struction. Another way to look at this: The
Department of Instruction consists of a
number of instructors, to each of whom is
assigned a certain group of students. These
instructors are the class masters.
In the course of a month, many thousands
of letters pass through the hands of each of
these class masters and their assistants. As
far as it is humanly possible, they personally
answer each question which is submitted to
them. By personal, we mean that they in
dividually dictate letters which are individu
ally typed, and which they individually
sign. This particularly pertains to unique
questions that perhaps no one else would
ask. Common questions, that are asked over
and over again, must be mechanically
answered by a form letter. It would be a

waste of time and money to answer indi


vidually these commonly asked questions.
It would take the time of the class master
away from those questions which need indi
vidual attention.
Now, what do we mean by a commonly
asked question? For example, even though
we have explained this point in our mono
graphs, we frequently receive letters asking,
May I study more than one monograph a
week if I have an accumulation of two or
three? The natural answer to this is, Of
course, you are permitted to study as often
as you have time and privacy. We prefer
that you regularly set aside one night for
your mystical exercises and contact with
other members. At all other free times, you
may study in addition. Since this question
is frequently asked, we first give a full reply
in an especially dictated letter. Then copies
of that letter are mechanically reproduced
and are sent to all who inquire. There are
other questions which must be reduced to
forms like this, and so we balance our cor
respondence by personally dictated letters
and those which are not. These class masters,
these instructors and assistants, are busy
week after week attending to the corre
spondence, the questions, and the needs of
the students.
Visitors to Rosicrucian Park are made
aware of the attention to the members cor
respondence by our staff. They are taken
on a tour through the Department of In
struction, both the English and the Spanish.
There they see the batteries of typewriters,
dictaphone machines, stenographers, typists,
and the dictation offices. Obviously, the or
ganization would not have all this invest
ment in machinery and personnel if it were
not concerned with the welfare of the mem
bers and with answering personal questions.
There are some questions which we do
not answer and which we shouldnt. It
would be unfair to the organizationunfair
to the members who ask questions which
deserve our answers. For example, letters
from members requesting advice on invest
ments, divorce, whether to sell their business
or not, legal matters, or for an opinion on
some best-selling book of the day, are really
out of order. Information on such topics is
outside the sphere of activities of AMORC.
The member should consult his attorney, his

banker, his real estate broker for such in


formation. That doesnt mean we do not
want to help our members in personal mat
ters. We do help them and advise them
where there are no other authorities to con
sult. Our Council of Solace helps many hun
dreds of members each month. We ask only
that the members not request us to duplicate
a service which they can get elsewhere.X
Freedom of Speech
A member from Houston, Texas, com
ments on todays student riots in which there
is such a hue and cry regarding free speech.
Is there a limit to free speech? Should
people be allowed to say anything they
want, anytime, anywhere? Where should
the line be drawn, if it should be drawn at
all?
Freedom of speech is one of the most
sacred liberties granted to free people in
modern constitutional governments. It is ex
ceedingly vital that this guarantee be pre
served, for once the voice of the people is
stilled, representative, constitutional govern
ment is destroyed. The strength of such
governments lies in the freedom of ex
pression exercised by their citizens.
The fact that some citizens abuse this
privilege should cause no one to think of
taking this privilege from them. Rather,
they should be encouraged to air their views
in an orderly and nonriotous fashion. With
out intruding on the basic right of free
speech, a constitutionally-organized citizenry
can set ground rules for the exercise of
certain liberties for the very purpose of cur
tailing abuses that might otherwise endanger
them. Thus the use of abusive language or
the degradation of character of others could
be held to violate rules under which speech
can be freely exercised.
Freedom of speech, as it is commonly
understood, is the right of a person to be
heard. It is a persons right to express his
point of view without fear or danger of
actions against him by those who might
oppose him. This is the essential aspect of
free speech that must be protected. It con
cerns a relationship between an individual
and the society of which he is a part. It is in
this relationship that ground rules would
apply, and apply to all people alike.

Alone, in his home, disassociated from the


world around him, what a person says and
how he says it is his concern alone. But as
soon as he speaks in the presence of others,
others are concerned, and ground rules
established by society as a whole should
prevail.
In its simplest terms, this is where the
line should be drawn; where a persons
speech or actions intrude upon the lives and
environment of others, the free exercise
thereof is accordingly limited to the extent
agreed upon by all concerned.
By these ground rules, a persons free
dom to do as he pleases is limited by his
association with others. As long as he is re
sponsible only to himself, and his actions
affect no one else, he enjoys the ultimate
freedom to act as he pleases. When his
actions affect others in his environment,
however, his freedom to do as he pleases is
restricted to the degree that others are in
volved. His actions, as well as the actions of
the others, must be such as will respect the
other persons rights.
People are often prone to excuse excessive
or harmful actions by the remark, Its a
free country! Free, yes, as long as one
person does not intrude upon the privacy
and freedom of another person to do as he
wishes. Where two or more persons are in
volved, freedom is curtailed to the extent of
allowing each person to be free of anothers
actions if he so desires.
A person may feel he is free to carouse
and make noise for as long as he pleases, but
other people also are free to have quiet and
privacy if they wish. Thus they must
compromise, each giving up a portion of his
freedom in order to live in harmony.
Most children look forward to the day
when they can break parental ties and do
as they please, only to find that such free
dom carries with it tremendous responsibili
ties which they must then observe. They
find that they are actually free to do little
more than they did under parental super
vision.
People make a great deal out of this idea
of being free. They want to be free of such
harsh things as poverty, insecurity, thought
control, restrictive rules, or social pressures.
They also want to be free of such necessary

things as responsibility, work, schedules,


school, raising children, or exercise and diet.
Yet, there is no such thing as absolute free
dom. Each thing a person is free to do, each
decision he is allowed to make, is guided or
restricted by the inherent features of the
situations involved.
A young person may be told to lose weight
in order to protect her health. If she is free
to decide for herself, what choice does she
have? When people are first given the free
dom of choice, they may frequently choose
that which is least advantageous to them,
just to exercise their right to choose.
Freedom to act, to speak, to choose ones
destiny: these are precious commodities. But
for the most part, their value lies in their
reserve power. The normal affairs of life are
more or less guided by rules and customs
which were bom of necessity and the com
mon good. Thus there would be little point
in exercising ones option to act against these
measures. But there comes into each persons
life those moments and those decisions which
affect him and him alone, where a decision
can change the course of his life. This is
where the option of free choice is a precious
reservea proud heritage which will serve
both the individual and society well.B
Problem of Space and Place
A frater asks a challenging question of
our Forum: The monograph states that
there is no such thing as space. We are
told that it is a condition of the mind. Then
the monograph states that objects can be in
two places at once or at least suggests that
we can seem to see them in two places. Can
these objects be in two places at once or
can objects have two places if there is no
such thing as space?
The subject of space may be divided into
three major classifications: perceptual9 con
ceptual, and absolute. From the first, or per
ceptual space, there arises the notion of
space which we all have. The sense faculties
of sight and touch are the only two from
which we derive those sensations that en
gender this notion of space. By means of
these senses, we perceive such conditions
which, because of their characteristics, are
alluded to by us as space. Consequently,

the perceptual content of space is a natural


category, dependent upon the receptor
senses.
The visual perception of space constitutes
experiencing a void, a hiatus, of visual reali
ty. The eye sees no mass or substance. This
absence of visual reality has a negative kind
of existence for us. The state of nothing or
space becomes as actual to the mind as the
objects which are seen. Consequently, we
speak of seeing space, as though it were
an actuality. A more truthful statement
would be I see only an expanse. The same
circumstances apply to the tactile sense, or
that of touch. Where the sensations of
touch end, where we are no longer able to
perceive the qualities of touch, that to the
mind is space. We, for example, run our
hands across a smooth surface in a dark
room. When we are no longer able to feel
any substance beyond the surface, we refer
to the area as being space.
From the perceptual point of view, space
is the limit of the range of perception of
the faculties of sight and touch. We might,
for analogy, say that silence is a kind of
space, too, for it constitutes a limit of our
auditory powers or hearing. The problem,
psychologically, is to convince persons that
the limit of a quality, the absence of the
sensations of a sense, has no positive exist
ence in itself. We must think of space as be
ing only the absence of discernible reality
and not being reality in itself. For analogy,
to the blind, theoretically, there is only
visual space, since they cannot see any
reality. If a blind man were also deprived
of the sense of touch, how difficult it would
be to convince him that there is anything at
all but space. You know differently, of
course, because you can discern what the
blind, or the one who has lost his sense of
touch, cannot. It must be realized, then,
that what you perceive as space is but an
illusion. Space is actually filled with radia
tions of an electromagnetic nature and with
air; these to the unaided eye are invisible.
The second classification of space, the
conceptual, concerns the particular theories
which men may have of space. Philosophers,
metaphysicians, and scientists may use the
terms cosmic space, stellar space, and the
like. These terms, however, are related to
certain observable conditions to which they

have arbitrarily assigned the word space9 to


distinguish it from other factors. They speak
of space as existing, for example, between
the earth and the sun. This is not meant
in the perceptual sense because they know,
and can observe that there are substances
and celestial conditions between the two
bodies. Rather, it is intended to distinguish
the region between the bodies from a solid
continuous mass. Obviously, then, there can
be as many kinds of conceptual space as
there are human minds to speculate on it.
The third classification, absolute space, in
a sense, is also conceptual. It is a notion
that there is a condition of nothingness in
which particles or masses are suspended
without any unifying elements between
them. Some of the ancient astronomers ex
pounded a theory of absolute space. They
had insufficient knowledge of the nature of
light at the time to realize that the fact that
they were able to perceive other planets was
an indication of a more or less continuous
transmission of light to them from the re
gions which they called space. It is patent
that both conceptual and absolute space are
dependent upon the perceptual one. If man
did not appear to perceive space through the
visual and tactile senses, he would have no
notion of it to expand into the various con
cepts which he has, nor would he be able
to declare as to its absolute nature.
Since space does not exist, we have only
that which we can perceive on the one hand;
and on the other, that which we cannot.
That which we call space is actually a pleth
ora of energies of various kinds which the
unaided faculties cannot see or feel. There
is often an alternating between mass or sub
stance that has such qualities as dimension,
smoothness, and hardness, and perceptual
space. To put it simply, experience reveals
that we may see an object, then apparently
beyond it or on this side of it we observe
space, and then farther on, another object.
The objects are then said to occupy space
or to have different places or positions in it.
This is the assumption, based upon percep
tion, that there is such a condition as space
that can be filled with mass or objects. There
is actually no place but rather a change.
We perceive the change in vibratory condi
tions from an object to so-called space and
thence from space to another object. The

objects are those having such a vibratory


nature that their impulses are able to create
visual or tactile sensations and give us an
image of them. Between those vibratory
conditions of mass exist other octaves of
different rates of vibrations which we can
not discern with our unaided faculties. These
states we designate as space.
Space and mass are both vibratory in na
ture. They are part of a continuum or end
less sea of energy. Some of it the human
can discern without instruments because it
is of a vibratory rate that lies within the
range of his faculties. Other octaves of it
he cannot perceive so he refers to it as space.
To the observer it appears that there is no
unity in reality, that objects are wholly de
tached from each other and space again
from them. It is this illusion that gives rise
to the paradox of things being in two differ
ent places and yet there being no such ab
solute condition as space between them.
To further understand this integration of
all energy, we shall use the analogy of the
checkerboard with blue and red squares.
The blue squares on the board look quite
detached or separate from the red ones.
Physics has proved to us, through the law
of optics, that colors are wave bands of dif
ferent frequencies or rates of vibration of
light. The blue and red squares are funda
mentally related in the energy of light. The
eye separates these colors of the spectrum
and makes them appear to have no rela
tionship to each other. Actually, we repeat,
they are connected in the visible spectrum
of light. So, too, with objects in space. They
are not in different places but in different
relation to that which we can discern and
that which we cannot.
Since perceptual space arises out of cer
tain of our mental and physical categories,
it appears quite natural to us and has a
realism which causes it to be accepted as
truth until further inquiry. There is much
of the phenomenal world about which the
philosophers have warned us as having no
actual parallel in the noumenal world or
that which exists in itself. We are condi
tioned to have certain kinds of experience
only because we are that kind of being. It
is folly, therefore, for us to try to have or
believe that the universe must conform to
our limitations.X

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Wr,,r>-1967 I!
(I
VI
(
I
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I
I
V
InliM UiM 111

FORUM
A private publication
for m em bers o f A M O R C

Little Lane of the Dead


Al the lop of this twisting
little lane o f steps in Basel,
Switzerland, is a centuries-old
cathedral cem etery. Along this
way trudged the funeral proces
sions, hence its queer name.
T h e lane is renowned fo r fam ed
personages who once lived in
the medieval dwellings which
flank it. Above the two windows
on the second white building to
the right may be seen a square
sign which bears the escutcheon
o f Joh ann es Froben, fam ed 16th
century printer and publisher of
classical works. To the left of
the edifice is a door through
which Cagliostro, m aster al
chem ist, passed to his basement
laboratory.

Greetings!
V
WHAT TO EXPECT
Dear Fratres and Sorores:
The determination of the results to be had
from meditation depends upon the ihdividuals conception of the nature and function
of meditation. So-called failure or dissatis
faction is often the consequence of the wrong
understanding of the word and of the tech
nique used.
Most generally, in the popular sense,
meditation is made synonymous with con
templation. In fact many lexicons or dic
tionaries relate the two words. However,
philosophicallyand particularly mystically
there is a very definite distinction between
meditation and contemplation.
Perhaps the best approach to a perspica
cious use of the word would be to first
understand how contemplation differs from
it. To contemplate anything is to hold it
dominant in consciousness. It is the focusing
of attention upon it. Consciousness can be
extroverted or introverted. We can especially
focus our attention on perceptive experience,
that is, upon the impressions of our receptor
senses. This is the extroverting of conscious
ness. For example, as you now read this you
are focusing your consciousness on visual
impressions. In other words, you are focus
ing your attention upon an external thing.
Suppose now you lay down this Forum
copy and begin to think about some idea
which you have read or which arose in your
mind as a result of your reading. You are
then contemplating. Especially may you be
said to enter into contemplation if you are
not merely holding the idea in mind as an
image. Just to mentally visualize a word is
not contemplation.
Actually, contemplation is a form of
reasoning, a process of analysis. For further
analogy, you may be trying to find a further
meaning of the word or idea in mind, you
may be seeking some mental association
with it that will remove its ambiguity and
make it become clearer. Or then again, you
may be thinking of how the word, its mean

OF MEDITATION
ing, can be applied to certain affairs in your
life. Concisely, then, in contemplating you
are literally or figuratively turning some
ideation over and over in your mind and
scrutinizing it for all possible relationships
of meaning and usefulness.
Now all of this is a subjective process. To
a great extent, it is not different from the
so-called objective process of perception. By
perception, we are realizing, experiencing
ideas formed by sensations which have arisen
from our sense faculties. In the subjective
process of contemplation we are realizing
ideas, toothose already established in the
mind. We have perhaps once experienced
objectively the very thing we may be now
contemplating subjectively. In conception
and contemplation the focus of attention is
merely reversed from the objective state.
Let us use a homely analogy we have
often used previously, that is, of the state of
consciousness being like a motion-picture
screen suspended in the brain. Upon one
side of the screen (that facing outward) is
being bombarded the impressions of the
external world which come to us through
our receptor senses. This causes us to ex
perience reality, that is, the world outside
of us.
On the inner side of this screen of
consciousness other impressions are appear
ing. These come from memoryimpressions
once perceived objectivelythose created by
reason, and the so-called intuitive impres
sions. We may be aware of these with equal
intensity to the perceptive experiences. Of
course, consciousness does not face either
inward or outward. We merely give the im
pressions of consciousness this designation,
in accordance with our understanding of the
feeling as to their point of origin.
There is nothing particularly mystical
with regard to the mental phenomenon of
contemplation. Millions of persons contem
plate daily who may not even be able to
give a common definition of the word mysti

cism. Further, if one contemplates a mystical


subject the process of contemplation itself
is not mystical.
Meditation is the process of the trans
formation of consciousness. It is the attempt
to elevate the consciousness so as to acquire
experience from a higher or deeper level of
inner perception. Meditation is not the in
tention to focus the consciousness upon any
single idea in a dynamic manner as in con
centration. In fact, in meditation the princi
pal objective is to remain passive. It is not
the attempt to direct, as by a mandate, what
should be known or experienced.
To use another simple analogy: think of
a spectator seated in the audience of a large
theater. He quietly waits for the curtain to
risehe does not attempt to visualize what
is to transpire upon the stage. In fact, he
knows that he has no knowledge of the play
his is a passive, receptive attitude toward
what will be revealed to him. This, then, is
primarily one of the fundamental attitudes
of meditation.
However, meditation is more than merely
being passive. There is, even though in say
ing so we may seem to be contradicting our
previous statements, the desire to have the
consciousness function on another level of
receptivity.
An oriental form of meditation relates
three essential stages of it: (1) The stage of
purgation. This consists of attempting to
dismiss from mind all thought, to be recep
tive and not permit the mind to become
attached to any particular idea for the mo
ment. It means placing oneself in a state of
quiescence, as free as possible from all dis
traction, from anything which may excite
the senses. Admittedly, in our turbulent age
and congested urban areas, this is not simple
to attain.
The mystic refers to this stage as entering
the silence. It means not just physical silence
that is, the avoidance of extraneous sounds

but mental silence. This in turn means a


mind which is not preoccupied.
The second stage is said to be the stage
of illumination. It is when the individual
senses a contact with a transcendental
source of knowledge. It is a kind of Cosmic
Consciousness, the ascent of awareness to
an enlarged and all-embracing state of
consciousness. For simple analogy, it is like
having ascended a mountain so as to ob
serve an extended vista, to perceive that
which could not be seen from a lower alti
tude.
The third and final state is the noetic
stage, which means an infusion of knowledge
as inspiration, ideas that are lofty and bene
ficial to the individual. These stages, of
course, have subdivisions; that is, minor
progressive stages before each is attained.
Perhaps it may be said that one merges
into the other so it is difficult to make a
definitive distinction between them.
It is apparent that the resorting to con
templation with the misconception that it
is meditation will be fruitless as far as re
sults from the latter are concerned. How
ever, contemplation can be a preparatory
means of successful meditation. One can sit
quietly to contemplate some profound sub
ject in which he has great interest. It should
be principally something of an esthetic and
constructive nature. This is stimulating and,
of course, subjective but not true mediation,
as said. Then, if one desires illumination
upon this subject mystically, the first step of
meditation should be followed; namely,
purgation. One dismisses the idea contem
plated upon and then tries to advance to the
second and third stages.
There are certain physical requirements
of a simple nature that are essential to medi
tation in addition to silence. We are not
referring to the extreme practices of some
of the oriental methods which are not
adaptable to the West and which are not

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necessary. One should not try to enter into


meditation after having consumed a heavy
meal or while feeling very fatigued. It is
obvious that such causes lethargy, and sleep
is not meditation.
A harmonious environment is likewise
conducive to meditation. One should be in a
place that is pleasant to him and one in
which it is easy to relax. This is why we
suggest that each member try to establish
a sanctum in some corner of his home. It
means the creating of those conditions which
have an appeal to the higher emotions and
the higher self of man.
Fraternally,
R a l p h M. L e w i s
Imperator
Music far Meditation
The use of music as a background for
various activities goes back to the beginning
of the development of music. In our tem
ples it is customary to have selections of
music played during certain parts of the
ritual and for meditation periods that may
be observed in connection with a convoca
tion. This use of music is also frequently
employed by individual members in their
own meditation and concentration. It is
therefore not unusual for us to receive re
quests concerning suitable types or selections
of music that are most appropriate for medi
tation and during temple convocations.
The history of music is closely related to
the development of various practices in any
ritualistic type of activity. We find in the
earliest civilizations that the development
of music took place simultaneously with the
development of activities that were associ
ated with religion and with other serious or
more solemn practices of individuals in any
type of observance that may have been a
part of their social structure. Music is used
not only in connection with religions and
rituals, but it is also consistently used in
festivals and in other types of observances
that are primarily for entertainment and en
joyment.
The history of music further shows that
its progress is closely related to the emo
tional life of the individual. That its effects
were sensed more keenly by those who
reached higher degrees of development, in
sofar as civilization is concerned, is indicated

by the simultaneous development of music,


in most cases, with the advancement of civi
lization. As an example, we find that in
ancient Egypt a great deal of time and con
sideration was given to the study, the prac
tice, and the execution of music. A number
of very fine musical instruments were
evolved and developed. Some of them be
came unique in history and were used par
ticularly in connection with observances in
the temples of the various sections of Egypt
where religious practices and various types
of observances were held.
It is common knowledge that much of the
music of the Western world had an impetus
for its development in connection with the
early history of the Christian church. In
that way religion has contributed to the de
velopment of the heritage of music which is
ours today. During the past few centuries,
many of the great musical compositions were
related directly to church activities. The
composition, direction, and presentation of
music in the cathedrals and churches pro
vided many composers with their only means
of livelihood.
In considering music for meditation and
temple use, it is also of interest to consider
briefly just what music is. Music may be
thought of as sound created by various in
struments, which combine rather simple
principles. Most musical notes with which
we are familiar today are produced by two
things coming together and producing a
noise, or by a forcing of air through a tube
or some type of hollow structure, or by one
object coming in contact with a tight string
or wire which produces a certain vibration.
Music, however, is more than sound alone.
Music is related sound, that is, certain sounds
put together in a manner that is connected.
In that sense, music can be compared with
language: the notes are the letters; the
phrases or measures of the musical score are
the words; the themes are the sentences.
Letters and words by themselves carry lit
tle meaning, but they can be combined into
sentences, and sentences into paragraphs
which produce continuity of thought and
express definite ideas. In other words, they
say something. And so it is that the sounds
or notes that compose music can be put to
gether into phrases and themes and arranged
in such order that they produce, in connec
tion with a rhythm, a timing, and a melody,

certain things which can be understood as


a whole. Again, these notes tell us some
thing and the theme is readily under
standable.
Music, as explained to us in our mono
graphs, is a universal language. We can
understand it to a certain degree without
knowing the language of the composer who
wrote it. It can be understood in the light
of our interpretation of the effect that the
sound makes upon our consciousness. That
music affects us in various ways can be
proved by a selection that is solemn, or one
that has the rhythm of a march, or music
that is of a faster tempo and usually asso
ciated with dancing or other types of fes
tivity.
In addition to the close relationship of the
development of music with religion, music
has also been associated with many forms
of ritual and drama. The highest form of
music insofar as drama is concerned is, of
course, the opera. Here the theme or idea
that the author attempts to tell is put into
a musical setting and written to be per
formed as both drama and music. In ritual,
music usually forms the background or the
means of setting the mood for the ritual
that is to be performed.
We almost immediately associate a great
cathedral with solemn, processional-type of
music. We associate a place of amusement
with music that is light and gay. In ritual,
such as our own nonreligious Rosicrucian
ritual, certain phases of musical composi
tion are conveyed to the participants con
sciousness. These create an attitude of
calmness, also an attitude which contributes
toward the best possible understanding of
the ritualistic presentation and will set the
stage for what is more important to be ac
complished by the ritual itself.
To understand more completely the use
of music as related to meditation, it is im
portant that we thoroughly understand med
itation itself. The subjects of meditation and
concentration are so important that they are
among the first ones introduced in the earli
est monographs of the Rosicrucian teachings.
We might say that the processes of medita
tion and concentration are the fundamental
disciplines of the mind.
It is through the channel of concentration
and meditation that we are able to use our
mental faculties in such a way that it is

possible for us to gain in wisdom, experience,


and in our over-all psychic development.
Without these two processes, there would be
no use for any other type of study. These are
the channels by which we admit into con
sciousness the knowledge that it is essential
for us to learn if we are to gain anything
from the experience of life and if we are to
develop the ability to bring consciousness and
creative mental power to play upon the func
tion of living and the using of our mental
faculties creatively.
Upon examining the mechanics of medita
tion and concentration, we will realize that
they are different. Concentration, we might
say, is an active mental process whereas
meditation is a passive mental process. In
other words, when we concentrate we try
to bring all the mental creative ability that
we have within us to bear upon a certain
thing, such as a problem or something that
we are attempting to learn. Concentration
is the funnel, we might say, through which
our mental faculties are brought to bear up
on the situation to which we wish to give
our attention with the hope of reaching a
solution.
Meditation, on the other hand, is a more
or less passive procedure by which we at
tempt to absorb those impressions that may
come into consciousness and to sort out those
that may have value to us. It is a period
of reflection, of preparation wherein we at
tempt to rest physically and to assemble our
mental attributes so they can be used in
more active mental processes.
We can comprehend consciousness in a
visual way. This can best be done by select
ing a symbol to represent consciousness, and
the most perfect symbol for that representa
tion is the circle. The circle is complete and
inclusive, as is consciousness, at any particu
lar time. Our consciousness at any moment
consists of the things which we are per
ceiving and the memories that are passing
through our mind. In other words, conscious
ness is at any one time a composite of many
impressions that are flashing through our
mind just as if we were viewing a scene
through a window.
Whatever may be our behavior at any
moment is the reflection of our conscious
state. We may be thinking of work that is
immediately at hand, or of problems wait
ing to be solved that seem difficult at the

moment; we may be having certain physical


sensations which may be pleasant or un
pleasant; we may be thinking of an engage
ment we have to keep tonight or tomorrow,
or of an event that may have occurred yes
terday and brought us happiness or sorrow.
All these impressions are constantly pushing
themselves into the state of our present con
sciousness or awareness.
We are taught, in connection with the
study of concentration and meditation, the
importance of ridding our consciousness of
all this miscellany of impressions in order
to succeed in concentrating our mind upon
any one thing and really directing our at
tention to it thoroughly and completely. To
thus completely dismiss from consciousness
every impression except one is a most diffi
cult process to learn.
Concentrating on one thing requires a
technique that takes practice over a long
period of time. The circle of consciousness,
that is, the state of awareness which is com
posed of our sensations and thinking of the
moment, is so completely our private life,
our personal situation at any moment, that
it is difficult to sort out or to throw any part
away or to push out of our mind the many
impressions surging through consciousness.
Even though we may direct our attention
exclusively to a problem that may be con
fronting us, we are nevertheless constantly
pushing back into the unconscious or sub
conscious area of our being those things
which we do not wish to have intrude and
bother us at a particular moment.
The circle of consciousness, then, is some
thing which we have to learn to control if
we are to concentrate successfully or if we
are to be able to free our minds for the
benefit of inspirational meditation. In con
centration, the attention is directed toward
one fixed thing which becomes the point in
the center of the circle.
Music becomes a valuable aid in concen
tration when it fills our circle of conscious
ness. In meditation or in concentration the
background of music attempts to occupy a
certain amount of our attention, at least
enough of it that certain extraneous thoughts
certain ideas that are cluttering our mind
at a particular timecan be forced into the
background and the music allowed to take
their place.

Music becomes to a degree the content of


consciousness, but we need not direct our
whole attention to it. It can be heard in
the background and at the same time be
enjoyed if it is music of a type that tends
to inspire and to make us calm and relaxed.
It is under those circumstances that we are
in the best position either to enjoy relaxed
meditation or to bring definitely before con
sciousness a specific problem and direct our
whole attention upon it.
In other words, music becomes a filler for
our circle of consciousness; it becomes a
background which tends to shut out those
impressions that might otherwise interfere
with the pure function of meditation and
concentration. The selection of music for
that purpose cannot be definitely regulated
by any absolute criterion. There are only
certain general principles. Obviously, highly
exciting music as used in the most exagger
ated form of the dance or martial music
that is used for a military band, is not go
ing to be the type of sound that will capti
vate our consciousness to make it calm and
at ease.
Background music, that is, music which
is built of simple melodies or simple themes
and which is quieting to the consciousness,
is the most effective type. This does not mean
that all music for meditation must be ex
tremely soft in volume, but it means that
the ideal music for meditation runs more
or less evenly. Certain themes and variations,
such as the fugue and other similar struc
tures in music, are those which are ideal.
It is sometimes best not to consistently
use music of which we are overly fond or
with which we are too familiar. Music with
which we are familiar and the words that
accompany it, if used too often, may dis
tract our attention from the purpose of
meditation and concentration. Furthermore,
music of which we become very fond may
attract our attention to itself or the intrica
cies of its performance. It is therefore best
to select neutral music as often as possible.
Various compositions can be tried.
In the Rosicrucian Supreme Temple an
attempt is made to select music that is ap
propriate to various parts of the ritual. No
final solution has been reached concerning
the exact music that should always be used
at any particular time. This is clearly indi
cated by the fact that we are constantly

looking for new music, and adding selec


tions of different types and moods for this
use. This music is selected with the inten
tion of contributing to the sense of purpose
in the Temple convocations, and to build
up, to the best of our ability, a situation
and an environment suitable for the work
and worship which is the purpose of the
Rosicrucian Temple.A
Value of Higher Education
A frater of AMORC from Detroit makes
a point, that success doesnt seem to depend
on how much education a person has.
Therefore, what is the value of pursuing
higher educational programs? This frater
believed that there was some truth in the
old saw, It isnt what you know, but whom
you know that counts.
Assuming that the frater is saying this in
good humor, we will say at the outset that
the old saw quoted above is a bit of humor
ous cynicism. Knowing the right people, as
it were, may produce temporary gains. It is
rather like getting something for nothing; at
least nothing more than simply knowing
somebody. This sort of arrangement has no
lasting value and serves to undermine the
character of the person availing himself of
it. The fortunes of this person would be
inextricably tied to his benefactor and would
rise or fall on the whims or well-being of
that benefactor.
It is ill-advised to depend on personal
connections to make your mark in the
world.
It could be argued, however, that real
success still doesnt require higher educa
tion; that there are countless persons who
become successful through hard work and
effort, but without benefit of higher educa
tion. There are also successful people who
have had little or no education. Such illustra
tions, however, are used to excuse a lack of
education. Are they trying to show that
education is not necessary? If a person
argues against higher education, he argues
against all education, for one is but an ex
tension of the other. If education is good,
then the more a person knows, the better
prepared for life he is.
Like many other things today, higher
education falls into that category of experi
ences that is criticized for its failures and

lacking and is not appreciated for its contri


bution to society nor for its significance in
the lives of the persons it touches.
Forgetting for a moment the immature
demonstrations and hazing of a minority,
let us review the function of higher educa
tion and the real results it has had.
Acquiring an education is like climbing a
mountaintop. The higher one goes, the more
does he see of the total picture beneath him.
By seeing more of the picture, he sees reasons
for things that would otherwise not have
been apparent from close range. By seeing
more of the picture, he sees a greater unity
of all its separate parts. Items are no longer
separate entities, independent of all else. Like
pieces in a jigsaw puzzle, each event, each
person, each object, has a necessary part in
the whole scheme.
Life is like that. In ignorance, and with
limited viewpoints, men frequently treat the
events of their lives without consideration of
extenuating circumstances, hidden causes, or
potential hazards. Their judgment is based
on the very few facts at their disposal; on
their all-too-limited knowledge of the causes
behind an event. On this basis they act, and
if their judgment is in error, their actions
will incur serious consequences.
For centuries man has unwittingly held
himself back by keeping submerged in a
mire of ignorancein an environment where
he actually resisted new information. In
such an environment he was continually at
the mercy of the elements, of the charlatans,
war lords, and of nature itself. Life was a
series of miseries, years without hope, nights
that were haunted by superstition and
spirits. Because his experiences were so con
fined to his limited environment, he made
poor judgments, and often made no judg
ments, putting his life in the hands of
authoritarian rulers. Such was mans lot for
century upon century.
It was against this seeming impasse that
mystics struggledto bring light to a dark
ened world. These were the first great hu
manitarians. These were the men who
brought about the revival of learning and
the advent of science. Slowly they moved
mankind into an era of enlightenment;
against his will made education compulsory.
They were bound to educate him at all costs,
for they knew that only in mass education
could society ever be freea freedom which

would be enjoyed by student and teacher


alike.
We are living at the climax of this great
movement. Humanity as a whole has lifted
itself above the forests. It has begun the
ascent, and with each new experience, with
each lesson, with each book, with each in
struction, humanity is taking a step up the
mountain of illumination. More people are
seeing more of the pieces that make up life
on earth.
In order to make our picture more suc
cinct, let us take an actual example of mans
plight before he ascends the mountain. He
is situated in a small, flat clearing at the
base of the mountain, surrounded by trees
on every side. He has never penetrated far
into the forest. For all he knows, the forest
extends to infinity. One day heavy rains
come and flood his land. He is trapped, for
he knows no way out. After the storm, he
works hard to build a shelter high off the
ground. This blows down with the first
great wind. He builds again, lower this time,
and sturdier. But the waters come again,
and again, and each time he painstakingly
rebuilds his home. When food supplies were
not evident in and around his small clear
ing, he would starve for days on end until
food again appeared, in trees, or on foot.
One day he happened upon a small rise
near the edge of the clearing; a rise hidden
by the forest. He carefully climbed this
mound, and looked around. What a breath
taking sight that must have been. He could
now see over some trees. He saw another
clearing. He saw animals and fruit, and a
river whose banks must have flooded. When
next it rained, he ran to the rise and saw
that it remained free of flood. Here too,
amidst the trees, the wind was less severe.
He moved his shelter there, and enjoyed his
new horizons, and planned a new life which
these vistas now opened to him. Some day
he would climb higher, and from each height
he would open up new vistas. His choice of
habitat and living conditions would grow
infinitely, and soon he would be master of
all that he saw.
How like this primitive is the adept. At
first he finds himself surrounded by seem
ingly imponderable hazards. His life is
blocked by the limits of his inexperience and
lack of knowledge of the world without. His

demeanor shows fear, misunderstanding, in


feriority, and lack of confidence. He strives
to survive by what is immediately available
to him. He neither plans nor explores other
possibilities. His life is as limited as the
primitives in the small clearing at the base
of the mountain.
Then one day he learned something new.
A light came on in another chamber of his
mind. A new vista excited and stimulated
him. The sensation and results were so
pleasant that he hungered for more. Thus he
began his ascent, and with each lesson and
new experience, his vistas grew, and his
understanding of the world around him gave
him confidence and the ability to plan and
control his life. The adept knows that when
he reaches the mountaintop of illumination,
he too will be master of all he surveys.
Educationnew experienceis of inesti
mable value to people at any level. Ideally,
people should be students throughout their
lives, as are members of the Rosicrucian
Order. Such individuals enjoy a life un
paralleled in civilizations long history. By
continuous education, they are reliving the
joy and excitement of discovery each day or
week, and with each discovery they solve
another of lifes great mysteries, thus en
hancing their position in society as well.
With each discovery, they see one more
reason WHY things happen, and having
seen the reason they are able to offer ex
planations and solutions, if needed.
It is extremely fortunate that children can
avail themselves of higher education today.
In the long view, it will serve to build a
more knowledgeable, a more tolerant, and a
more just society. Against the few misfits
who abuse this opportunity are the thousands
who are making it a distinct contribution to
themselves and the world in which they
live.B
AMORC Needs Your Help
The Rosicrucian Order is not just its ad
ministration and its officers. It is not alone
its doctrines and precepts or the extensive
physical vehicle behind its varied activities.
It is its membership as well. Everything that
AMORC does is with the intention of fur
thering its ideals, in which the individual
member is centered. Pointedly speaking, the

Rosicrucian member is the focal point of our


plans and functions.
Since, however, primarily the Order is its
membership, certain responsibilities for the
Order itself rest upon the member. First, of
course, it is a mutual exchange of obligations
between you, the member, and the adminis
tration. The member pays dues promptly,
faithfully and, in turn, the administration
strives faithfully to provide the member with
tangible benefits. These consist of mono
graphs, lectures, rituals, charts, diagrams,
publications, and personal correspondence.
There are also the intangibles, those helps
and benefits of membership which are of a
nonmaterial nature.
There is, however, a responsibility which
is mutually assumed by the administration
and all the fratres and sorores. This is the
extension of the Order, the propagating of its
existence and its purpose. It is equal duty
to expound the benefits of AMORC to others
and not merely to participate in them our
selves.
Each of us in some manner or another
contacts many persons each week. How
many of these persons know of the Order
because of their contact with us? What are
we doing to acquaint the populace at large
with the Rosicrucian Order?
Obviously, one is not expectednor would
we want a memberto stand upon a street
corner and distribute literature. However,
there are simple ways in which we can dis
tribute information about the Order. For
example:
1. Do you, when paying monthly bills
by check, enclose in the envelope a leaflet
such as the new one entitled, Within Your
Grasp The Infinite?
2. If you patronize a beauty shop or bar
ber shop, do you leave some leaflets or a
Rosicrucian Digest upon one of the tables
for the clientele to peruse? If you patronize
a laundromat, do you leave leaflets or a
Digest there upon their table for customers
who are waiting?
3. If you belong to a social club or organ
ization that has a reading room, have you
asked permission to have the Rosicrucian
Digest sent to them, explaining that it is
neither a religious nor a political periodical?
4. If you commute daily by train, do you
ever leave a leaflet in the seat of the train,
or in some rack in the waiting room?

5. If your travels require you to use


planes, do you try to find a place where
literature can be found at the airport by the
travelers?
6. Most restaurants have racks for vari
ous kinds of literature as do hotels and mo
tels. Sometimes such literature can be placed
in the guide directories in each room of the
establishment.
7. Also, an occasional leaflet placed in
racks in banks with other literature or with
deposit slips is helpful.
8. Does your local main or branch public
library have the Rosicrucian Digest? Have
you asked the Librarian if they receive it?
If they do not, show them a copy explaining
that it is not a religious or political publi
cation but one devoted to philosophical and
cultural subjects. Offer to have one sent free
if they will accept it. Then notify the Ex
tension Department of the Grand Lodge giv
ing all particulars of name and address, and
a copy will then be sent monthly.
9. In your daily newspapers- you occa
sionally read of individuals who, by the ac
count given of them, would appear to be
interested in the subjects of the Rosicrucian
teachings. Do you ever send such a person
a leaflet in an envelope? In news articles you
can notice that celebrated persons in the aca
demic or professional world are visiting
your city for some special purpose or oc
casion. The hotel where they are staying
may be mentioned. Have you ever thought
of addressing an envelope to them and en
closing an AMORC leaflet? It is not neces
sary that you affix your own name.
10. Have you ever dropped into bookshops
specializing in metaphysical, esoteric, and
occult books and showed the management a
copy of the Rosicrucian Digest and asked
if he would like to sell it? He could
be encouraged to write to the Extension De
partment for particulars, or you could pro
vide AMORC with the name and address of
the shop so that it could do so.
11. Every newspaper has a Voice of the
People column. Through this column, read
ers give their expression on various subjects,
although the column may be given a differ
ent name in your paper. In reading letters
from some of these people, you may notice
that they are mystically or philosophically
inclined. No address may be given but ref
erence to your telephone directory might

possibly provide such an address. Then it


is a simple matter to enclose in an envelope
the particular literature you think would be
appropriate for them.
We could go on and enumerate many sim
ple and yet effective ways you can bring
AMORC to the attention of many persons.
Such service would make very little demand
on your time. We suggest that you write
today to the Extension Department, Rosi
crucian Park, San Jose, California 95114,
U.S.A., and ask for a free packet of litera
ture. Also, ask for the booklet entitled, Tkings
You Can Do To Help. Help us make this
New Year a big year for AMORC. What we
are a part of should reflect our interest. For
the help that you have given, we say thank
you.X
What Is Psychology?
Recently I was requested to speak on the
subject of psychology and to present some
of the fundamental ideas of the subject to
a group of Rosicrucian members who were
attending one of the night classes held each
winter under the sponsorship of the RoseCroix University. I found it somewhat dif
ficult to limit the subject to a matter of a
short discourse.
The first problem was that of definition,
and such a problem faces anyone who at
tempts in one lecture to cover subject matter
as broad as that of psychology. How are
we to define psychology, or as far as that
is concerned, any other complex subject
matter? A definition should be fundamental,
and it should be simple. It is supposed to
simplify a problem by bringing it into focus;
therefore, a definition should always be in
terms of something that the individual al
ready knows.
Some years ago, dictionaries were pre
pared in such a way that when one sought
the meaning of a word, he found it defined
by the simple procedure of being given an
other word. If this word was understood,
the definition would be adequate, but oc
casionally the meaning of the synonym was
unknown to the person consulting the dic
tionary. It would then be necessary to look
up that word which defined this first word,
and frequently the dictionary referred to the
original word. In this way, reference was
made back and forth between two words,

and no definition or meaning was made clear


to the individual seeking the information.
Almost any subject, even one with which
we are generally familiar, may be difficult
to put into the form of a definition. For ex
ample, would you find it easy to define
arithmetic? To say that arithmetic is a
study that includes addition, subtraction,
multiplication, and division of numbers and
letters is hardly a definition. We need to
know more generally what the subject in
volves rather than the specific items with
which it deals. In other words, to define a
subject by merely telling what it deals with
or what it concerns is not always sufficient
to make the definition of a subject clear and
reasonable to an individual.
Psychology might easily be defined in the
same manner as arithmetic. We might say
that psychology is a subject that deals with
perception, judgment, sensation, knowledge,
thinking, soul, mind, functions, or the inner
attributes of a living being. These are all
phases of psychology, but to say that it is
a subject that deals with these things is not
an adequate statement of the scope of the
subject. Actually, psychology is defined to
day in terms of behavior.
Originally, when psychology came to be
considered as a subject by itself, or rather,
began to become a science, it was defined as
the study or the science of the mind. While
this definition still has effective meaning
and certainly in psychology we deal with
mental attributes and mental phenomena
actually, the psychological concept today
has to do with how living entities function
and express themselves. In other words,
psychology can best be defined as the study
of those things that have to do with behavior
and conduct.
This is particularly true insofar as the
human being is concerned. The human be
ing is a behaving animal. If we observe man
in a detached manner, we see him as a liv
ing, vibrant entity that is carrying out cer
tain functions at all times. He is moving;
he is striving; he is exerting certain effort;
he is forcing issues; he is making decisions.
He is always exemplifying a mode of con
duct.
We are not here considering the moral
standard of that conduct, whether it is good
or bad or right or wrong. We are simply
observing the fact that a man is behaving

or he is conducting himself in a certain


manner. When we attempt to study how
man behaves, why he behaves, and why his
conduct is of one type on one occasion and
is different on another occasion, then we are
entering the field that is generally consoli
dated into the concept of psychology.
If we confine psychology to Rosicrucian
philosophy, I believe we are fair in stating
that the Rosicrucian concept of psychology is
the consideration of mans behavior and how
he can benefit himself by proper behavior,
how he can develop patterns of conduct that
are to his advantage and will accrue to his
growth and general advancement. In this
process we will have to know something
about him physically and mentally. We
learn how he responds to certain situations,
and we attempt to determine why he re
sponds to situations as he does. Then if we
have some idea, even though it may not be
complete, of the how and why of behavior,
we attempt to set up studies that lead us
into directing human life and human living
into patterns of behavior that are desirable
and that will create ends and means which
are advantageous to man and will become
part of the general evolvement of his whole
being.A
Cosmic Attunement
I suppose many persons have wondered
about cosmic attunement; trying to imagine
what the experience is truly like; puzzling
over its real purpose; striving to achieve it
without really knowing what theyre striving
for. One soror in Denver, Colorado, has
asked the Forum about cosmic attunement.
The gist of her query went as follows: When
I sit in meditation, I am trying to attune to
the Cosmic. Yet I am not really sure just
what particular knowledge I will receive by
such attunement.
Must I attune to an image, such as a
Master, or a radiating force of some kind?
How will I know when I have reached per
fect attunement? Do I receive some kind of
acknowledgement or sign that I have reached
the Cosmic? If I receive an impression, how
will I know whether or not it is from the
Cosmic? Am I supposed to have a picture or
question in my mind? I would certainly be
glad to have some light on the subject.

. The Rosicrucian monographs of course


take up this subject in great detail, and un
doubtedly many members, when reading the
above question, would have ready answers
for the soror. Cosmic attunement actually is
the primary concern of the mystic. Mysti
cism is defined as the doctrine or belief that
direct knowledge of God, of spiritual truth,
etc., is attainable through immediate in
tuition or insight and in a way differing
from ordinary sense perception.
The mystic believes that real knowledge
comes only from such direct relationship be
tween man and the Cosmic; that all other
knowledge is transient and superficial. A
man cannot really know a thing unless he
has a conviction from within of the truth of
that thing. All sensations that come from
without are subject to the frailties of the
senses and the interpretation of the objective
faculties. Those sensations that arise from
within are not subject to the dilutions and
colorings of the objective world. They are
said to proceed from the source of Truth,
pure and unadulterated.
Cosmic attunement is indeed a pure source
for knowledge affecting man and his earthly
state. There are two areas of concern in the
full acceptance of this premise, however.
First, the difficulty in identifying an inner
sensation as coming from the Cosmic.
Second, the fact that truth itself is not abso
lute, but relative. What is truth today may
not be truth tomorrow. Only the Cosmic
itself is absolute; the Cosmic and its in
trinsic composition and nature. But its effects
upon man and his environment are as varied
and changing as the many facets of a
mountain stream as it flows to a distant
ocean.
Thus man, in his search for cosmic attune
ment, must learn not only how to attune
and how to know when he is in tune with
Truth, but he must deal with that Truth as
a purely temporary solution or factnot as
something that will stand for all time and
in all places.
First, let us discuss the mechanics of
simple attunement and try to answer the
first of the questions asked by our soror;
then we will deal with the deeper philo
sophical implications of the truths we dis
cover through such attunement.
As was mentioned before, there are many
exercises in the monographs which help the

student attain a state of attunement. Exercise


is important for, like any other subject,
training and practice in the art of attune
ment are necessary to achievement. Attune
ment is a matter of tuning in to the level of
cosmic expression you desire. In mysticism,
it means becoming receptive to the planes
of consciousness you wish to explore.
The process of attunement is to set up a
condition in your consciousness which is in
harmony, or in sympathy, with the results
you want. Generally, attunement is sought
with some purpose in mind. A person wants
to be inspired, or he wants answers to
questions, or he is looking for peace, or he
seeks certain results in some project he is
working on. To benefit most from attune
ment, a person should have as clear a picture
as possible as to what he wants from such
attunement. The more clear the picture, the
more likely he is to have results. Attunement
is primarily a sympathetic relationship set
up between two objects of similar frequency.
Thus, to reach attunement with the higher
levels of the Cosmic, man must elevate his
thoughts to such a degree that they will re
spond harmoniously to the higher concepts
he is seeking.
More important than the subject of the
thought is the way in which it is approached
unselfishly, humbly, and sincerely.
Several objects of attunement which will
better serve to illustrate the foregoing idea
are as follows:
(1) A student is faced with the necessity
to make an important decision. He is now
37 years of age and has been working as a
hospital attendant for the past 14 years. As
a supervising orderly, he has made good in
this field. He likes the work. He does his
work well. He has good working conditions.
His future is relatively secure.
Into this tranquil pattern of life came an
offer of change. People who had come to
know him through his present employment
wanted to use his talents and abilities in
their own company, managing an office staff
in the production of hospital goods. He was
promised slightly higher wages, equally good
retirement benefits, and a chance to plan his
own department organization.
On the whole, there wasnt much differ
ence in the current benefits and advantages
offered by one job as against the other. This
in itself made the decision difficult. As for

the future, who could say which of the two


positions would make him happiest and
most content?
As a mystic will, he took his question intQ
his sanctum and offered it to the Cosmic for
solution. He sat before his altar and sought
relaxation. With the help of music, incense,
vowel sounds, and the soft light of candles
he sought to elevate his consciousness to a
higher plane. These were steps he knew he
should take in his effort to reach attunement
with the Master within.
When he was completely at ease, he di
rected his consciousness to the question at
hand. He reviewed the situations in his
minds eye. With love and gratitude for
having the opportunity to choose between
two good things, he recalled the wonderful
years he had spent in his present position.
He reminded himself of his intention to
serve people and the life around him in the
best way possible, and by all means to take
that position which would allow him the
greatest avenue of service.
He saw in his new offer a chance for
changea challenge to himself, personally;
perhaps an opportunity to extend his ideas
to another group of humanity. Perhaps he
had grown stale in his former position, and
could no longer serve it as well.
These thoughts crowded into his conscious
ness and he tried to have the elements in
volved in his decision brought into as clear
focus as possible, so that after a while the
dominating content of his thought would be
the question: Which way should I go?
Where can I do the most good? Which will
do me the most good?
At this point, he leaves the question, and
turns his thoughts back to the affairs of the
day. Now he has only to wait for the answer
an answer which will come shortly, clear
ly, and leave him in no doubt as to what his
decision should be.
(2) Another student would like to have
a proper place to live. She has her heart set
on an apartment that will cost what she can
afford, and which is located in an area that
is clean, inviting, close to transportation, and
handy to her work, shopping, and other af
fairs of her life.
Her present apartment is far from work,
a ten-minute walk from the nearest public
transportation, rather isolated from normal
community activities, and is in itself in a

depressing building and neighborhood, both


of which are not adequately cared for by the
owners. A change in environment will great
ly enhance her chance for a happier and
more productive existence.
Here, the decision has already been made.
In general terms the soror has a clear picture
of what she wants. Upon deciding to petition
the Cosmic for help, and preparing her
sanctum accordingly, her task is to build a
mental picture of the apartment she wants.
She must see it as she would like it, both
inside and out. She must see it in relation to
other things in her life such as stores,
activities, transportation, and community
services. She must see herself living in that
environment, and her thoughts should be
dominated by the single idea that she wants
direction to a place of this kind.
She has then completed her part in this
matter, and can now turn her thoughts back
to the affairs at hand. In a short time, and
clearly, she will receive an answer to her
query. It may be that nothing is available
which will match her request, but the answer
will suggest alternatives or advise that she
is now in the best possible location for what
she wants to pay. If something is available,
leads will come.
This situation differs from our first
example, where a decision between two
alternatives already present was requested.
There the answer can be a simple yes or no.
In our second example, a search was being
made for a still unknown factor, which may
or may not even exist. Thus the answer
would be more involved if the unknown
factor was not available.
(3) In a third example a frater asks for
something that so many people want: a
specific personal relationship. This frater in
advertently said the wrong thing at the
wrong time, and subsequently was ostracized
by a group of close friends. This naturally
caused him a great deal of concern, and he
diligently sought to rectify the matter. He
wanted to be accepted, and he missed the
companionship he had previously enjoyed.
He knew he had committed a social error,
and he was personally penitent. It was
another thing, though, to convince others,
especially when they made themselves un
approachable.
When this frater entered his sanctum, he
wanted one simple thing: a return to a

previously happy situation. Since he could


not get through to these people directly, he
decided to approach them through cosmic
attunement. In his sanctum he verbalized
his deep feelings of regret. He implored that
his misconduct be overlooked. He gave a
deep promise of redeeming behavior. This
he did all in his minds eye, as in his mental
picture he stood before this group. When
this position was clearly in his mind, he re
leased the thought, and went about his daily
affairs. His plea would be carried by the
Cosmic to the minds of these people. They
would become subtly aware of his feelings.
They would soon investigatesoon make
overturessoon invite him back. He would
have that second chance.
The metaphysics of such attunement can
be explained as setting up a mental picture
that vibrates in sympathetic frequency with
the object of the picture. This is attunement,
and from attunement you will receive in
formation regarding the object of your men
tally conceived ideas. This information will
lead you or draw you to those people or
situations which can satisfy your wishes, or
throw light on your problem.
As in example (3) there can even be
direct thought transference to influence the
ideas and concepts of others. In any event,
attunement is a matter of bringing an idea
of a thing and the thing itself into harmoni
ous accord. The thing is the passive aspect,
and you are the positive. It is up to you to
bring your mental picture into focus. When
this is done, attunement has been ac
complished, and you have only to wait for
the information that this attunement will
bring.
While it is important that the idea be re
leased to the Cosmic at the climax of your
attunement period so that you can be re
ceptive to any answers or solutions that will
follow, there is no reason why you should
not persist in your attempts and repeat this
exercise each day until the matter is re
solved. You may not be adept at focalizing
your wishes, problems, or desires, and you
may have to make many trials before your
mental picture is so clear that it strikes a
responsive chord with the real object of your
idea.
Now, when we have had success with an
attunement exercise, we are often prone to
accept the solution as a divine fiat, which

having come from the Cosmic, and having


proved itself as right and fitting, is good for
all time. Not so, however. Remember that
the solutions you requested were for a par
ticular thing at a particular time. What you
receive in cosmic attunement is suited for
that need, and satisfies that need. What is
true for today is not necessarily true for
tomorrow.
Many people will let themselves be im
prisoned by so-called acts of God; decisions
or situations they reached by way of cosmic
attunement at some earlier time. They feel
they are in these situations by cosmic decree
and continue to live in what are now highly
unsatisfactory conditions. In attunement,
however, the Cosmic is only supplying in
formation to satisfy a particular problem for
a particular time. There is nothing in these
experiences that amounts to a decree.
Nor can a solution derived by one person
be applied to the problem of another, even
though the aspects seem similar and rele
vant. We recommend that our members give
this question serious thought and approach
again any of the unresolved situations mani
fest in their personal affairs at this time.B
You and the Postal Service
The physical contact of many Rosicrucians who are not adjacent to a lodge, chap
ter, or pronaos is through the post only.
For full advantage of membership service
through such means, it is necessary that the
member acquaint himself with the postal
regulations of his country. He should learn
how long it takes for a letter by surface
first-class mail to reach San Jose. His local
post office will inform him. Also, the Grand
Lodge of AMORC can send the member a
free folder (you kindly enclose the postage,
or equivalent, of 5 cents) which shows the
length of time for surface mail to reach
many general regions of the world.
The reason we ask that members do this
is that some who live four or six weeks dis
tant by surface mail from San Jose, after
waiting a month for a reply and not re
ceiving it, write and ask why the letter has
not been answered. The fact is, their letter
had not even reached San Jose. They had
not allowed sufficient time for it. Then, of
course, they did not allow equal time for the
reply to reach them plus two or three days

for the membership staff to dictate the


letter. Because of the volume of mail we
receive, it is not possible to answer every
letter immediately when it arrives. There
must also be taken into consideration holi
days, and Saturdays and Sundays when the
Instruction Staff, of course, is not working.
If the member wants a quick reply to a
letter, the following simple things should be
done:
(A) Send your letter airmail to AMORC.
(B) Enclose with it airmail postage for
the return reply. If you live outside the
United States, send postage coupons in the
amount of the airmail postage for the reply.
Your local post office officials will inform
you of the small amount required. AMORC
cannot afford to answer letters to every
member by air, or separately by first-class
mail, without your help in these matters.
(C) If you live in the United States, in
clude your postal ZIP number with your
address. After January 1, 1967, letters with
out ZIP numbers mailed to addresses in the
United States will be given slower service,
so we are informed.
If you live outside the United States and
your country requires any special number
or zone classification to be included in your
address, be certain to indicate it as it will
expedite your mail.
Remember that airmail rates in the United
States are by the ounce. In other countries,
they may be on other weight values. An
airmail stamp that will provide for an
ordinary one- or two-page letter will not pay
for air postage for a monograph or for the
Rosicrucian Digest. Some persons send an
airmail stamp sufficient just for an ordinary
letter and ask to have a heavy monograph
sent them by air. The cost is far more and,
of course, we therefore cannot send it by air.
Also, remember that your airmail stamp
would not let you send a letter of an un
known or unspecified weight to San Jose,
but only for a specific weight. Some mem
bers send an eight- or ten-page letter by air
or by surface mail with insufficient postage
upon it. Perhaps the letter is from a distant
country, as somewhere in Africa. The post
office does not return the letter to the writer,
but forwards it and seeks to collect the due
postage from the recipient, which is AMORC.
There was a time when AMORC paid
such shortages in postage. Finally they in

creased and the amount reached a proportion


of several hundred dollars a monthnotwith
standing our many warnings to these mem
bers. We have since been obliged to reject
all letters from members having due postage.
They are returned by the post office at our
request to the sender for added postage.
This, of course, is a considerable delay of
the senders mail. This is unfortunate b u t
the individual then learns the necessity of
obtaining the proper postage for the true
weight of his mail. It cannot be expected
that the Order can assume such obligations.
From distant lands such postage due
amounts, owing by a member, will equal in
a month the total amount of dues that the
member remits!
We repeat, one of our greatest problems
is the lack of knowledge that many members
have of the delivery time for surface mail.
For example, they often think that parcel
post books and packages will be delivered as
fast as first-class letters. They are not. An
example: A member who has not inquired
of his post office about this difference does
not receive his package at the time he thinks
he should. He writes a letter of complaint to
AMORC. This, then, requires the time and
expense of our Adjustment Staff to make an
investigation only to find that the member
did not allow enough time for packaged mail
to reach him before writing.
Whenever you write, think of enclosing a
stamp. The cost to you for the individual
stamp is very little. The cost to AMORC for
thousands of such stamps monthly is tre
mendous. If you live outside the United
States, the stamps issued by your govern
ment, of course, cannot be used by AMORC
in the United States. The equivalent, then,
as we have mentioned is to enclose a postage
coupon which has the value of American
stamps which AMORC can purchase here.
We feel it is necessary to share these ad
ministrative problems with you for our
mutual benefit.X
Finding the Answer
Have you ever stopped to think how much
of our life is devoted to finding the answer
to some question or problem? In our every
day experience, we are repeatedly faced
with problems of various kinds, and to
answer some question which is a result or a

phase of the problem that confronts us at


any particular moment is the purpose toward
which much of our effort is directed. Every
one is necessarily involved in the process of
living and that process seems to carry also
an involvement in the solution of situations
that repeatedly face us as we go through our
duties or periods of recreation or whatever
we may be doing.
At times these problems are relatively
simple, insofar as we judge the whole course
of our life in relation to the particular prob
lem. On the other hand, we are sometimes
faced with major problems of which the
solution will be a key or a vital part of the
course of our entire lifetime. Problems take
on different appearances, insofar as our
analysis of them is concerned and as they
affect situations that may be more or less
temporary or conditions that are vital to our
living as a whole.
Also we are never completely able to de
vote all our time exclusively to one problem
because questions and problems of various
degrees of intensity frequently are a com
posite of a situation which we face as we go
ahead with our lives, trying to take care of
our business and general life plans. In other
words, we may have a major economic or
health problem in the background of our
minds at all times. At the same time, we
have smaller problems or questions that
arise in the course of each day or in the
course of our plans for the future. The solu
tions to these problems, the answers to the
questions that we want to find, are a phase
of our existence to which we must devote
a great deal of attention and time.
If it were possible for every human being
to go to a reference book or to seek advice
from someone else that would immediately
answer any problem, it would then appear
that life would be much less complex than
it is now. The very nature of life itself pro
hibits this condition from existing. If our
lives were such that the solution to each
problem, the answer to each question arising
within the scope of our lives, could be found
by referring to some previously written in
structions or if the answer could be secured
from some other individual, then experience
would probably be nonexistent. We would
simply live from one reference to another,
and progress would come to a complete
standstill, insofar as we know it for the civili

zation of which we are a part and for our


lives as individuals.
If all questions that are going to occur to
us had already been answered, then they
would cease to have importance. Problems
would not challenge us, and we would have
no impetus to attempt to be different, to im
prove ourselves, or to adjust ourselves to
circumstances of life which is a part of the
experience necessary to cope with in the
process of living.
Actually, experience has shown us, as we
look back over our lives, that most questions,
regardless of what they may consist, once
they are solved appear to have relatively
simple answers. We may deal with a prob
lem to the point of exasperation and in its
eventual solution, it sometimes seems that
we have arrived at a conclusion which was
apparent all the time. Frequently, we won
der why it was that a problem or question
occupied so much of our attention and effort
when in the final analysis, the solution was
so simple.
In surveying the solution from this point
of view, we seem to forget that the process
of dealing with the problem or question has,
in a sense, simplified it. The fact is, if we
conscientiously apply ourselves to the solu
tion of a problem or to the arriving at an
answer, we have familiarized ourselves with
all the circumstances involved. When that
problem is eventually solved or the answer
to the question has been found, we have in
the intervening periodthat is, in the period
which we have applied ourselves to the
solution of the problembecome so familiar
with the situation involved, that the solution
appears far more simple than did the com
plexity that created the question in the first
place. In other words, familiarity with the
situation makes the answer appear more
simple than it actually is.
The questions of complexity and simplicity
are completely relative. For a mathematician
to solve an involved mathematical equation
is comparatively simple because of his prior
knowledge and experience. An individual,
however, with no knowledge of the solution
of such an equation would find the problem
very complex until after he had studied the
necessary material, had gained the necessary
mathematical knowledge with which to solve
the problem. For this reason, many students
who attempt to use the principles taught in

Rosicrucian teachings in regard to intuition


and concentration fail to understand that in
tuition or concentration does not provide the
objective knowledge which man can obtain
by his own efforts.
Let us go back to the question of mathe
matics as an example. If we might create a
hypothetical problem that involves mathe
matics, we might be able to better see the
meaning and complexity of problems as
a whole. For example, if you found it neces
sary to arrive at an answer to a question
involving a mathematical computation and
you tried to arrive at that answer purely by
exercising your intuitive abilities and by
concentrating on the problem, this entire
complex problem would be hopeless unless
you fortified yourself or created a back
ground of knowledge in mathematics suffi
cient to arrive at the solution to the problem.
The tools with which to work, in other
words, are conditions and parts of knowledge
that we must obtain by our own efforts. If
in the entire span of your life you had never
learned even the elementary principles of
arithmetic, you could not expect to arrive
intuitively at a solution to a mathematical
problem.
It may be difficult to grasp this situation
fully, but it is well to remember that intui
tion is the sixth sense that puts together in
our consciousness the things which in a de
gree we already know. A student of mathe
matics who is studying some particular
phase of mathematics may have difficulty in
solving a problem, but by concentrating upon
it, by using his intuition, he is better able
to grasp the meaning of principles he has
already learned. Then through the use of
intuition, he may be able to put these bits
of knowledge together in such a way that
he will arrive at the solution to the com
plex problem with which he is dealing.
I believe that everyone has had the ex
perience of working on a problem, such as a
mathematical problem, without satisfactory
results. Then dropping it entirely, possibly
going to bed, he would, after a full nights
sleep and rest, arrive at the solution much
quicker than he would have if he had con
tinued to concentrate his efforts upon the
problem itself.
Intuition is that phase of our consciousness
that brings together the blocks that create a
complete structure. If you are going to con

centrate on any problem with the purpose


of arriving at a solution through the use of
intuition, be certain that you are prepared,
be certain that the building blocks that will
create the eventual solution are already in
your mind. If you are going to build a house
out of blocks, you must have the blocks. In
other words, you must have the raw ma
terial. It will be your imagination, your
manipulation of the materials, your concen
trating upon the ideas and the eventual
structure you hope to create, that will give
you the impetus, or force, or inspiration to
put these blocks together. Thus they will
eventually bring about the completed con
struction, but you must have that material.
So it is with the solving of all problems in
life. We must have the raw materials with
which to work, the experience of life, the
education, the knowledge which we are able
to accumulate. These are the raw materials
which we can use. Then, by following the
principles taught us in the Rosicrucian teach
ings concerning concentration and intuition,
we will be able to bring these materials to
gether in a form that will create what we
hope and what we desire.A
Salutation to the East
One of the most sublime experiences in
life, reserved exclusively for the Rosicrucian,
is a Rosicrucian convocation. Not many
people are eligible for this unique experi
ence, and unfortunately many of those who
are eligible do not take advantage of it. But
we take this opportunity to bring your at
tention back to the rituals significance as
we answer a fra ter from Chicago who asks:
How important is lodge or chapter at
tendance in the Rosicrucian program? Of
what real benefit is it to participate in the
Rosicrucian ritual?
Until just recently, the lodge, and I use
the term in this article to include all types
of Rosicrucian fraternal groups, was neces
sary to a students membership in the arcane
schools. Before the era of the printed word
and before mass distribution of printed pub
lications, the lodge was the only place that
a member could receive the teachings and
perform the experiments of his grade. His
lessons were given orally, and because of the

strict aura of secrecy surrounding these early


schools, he could not perform rites or ex
periments outside the lodge quarters.
It is sometimes difficult for us to imagine
the temperament of the populace in those
days when so many activities were carried
on sub rosa; so much writing done under
pseudonyms; so many instructions carried by
word of mouth. As one travels eastward to
day, he still sees traces of this tendency to
carry on business and personal activities
behind closed doors and under cover, as it
were. One is always being cautioned to be
careful lest the sensitivities of others are
trammeled upon. Frank, open discussion does
not come easily in many areas of the world,
as yet.
The lack of printed evidence to show
membership in such organizations as the
Rosicrucian Order in those early days stems
from this general tone of the era.
In this pattern of living the lodge was the
vital center of the organizations life. It pro
vided not only the teachings, but also the
unique environment in which the teachings
could be tested and applied.
Such an environment is as important
today as ever. Members are now free to
create a lodge in their own home; but
whether in their home, or away, a lodge
environment is a necessary adjunct to the
growth and development of the studentmember. At best, however, the home lodge
will always be only a stop-gap in a members
requirement for real lodge participation; and
though satisfactory, it is not ideal. For this
reason we are always looking forward to the
day when there will be a Rosicrucian lodge
available to all members, for at least oc
casional visits.
What makes a lodge so important in Rosi
crucian work? Why is it a necessary adjunct
to instructiona primary factor in the indi
viduals growth and development?
People become members of AMORC be
cause they are searching for answers re
garding the nature of life. They are looking
for something deeper and more stable than
the superficial discussions and readings they
have had up to that point in their lives. In
AMORC they are seeking a new perspective,
a new order, a rejuvenation of self and all
it implies. They are ready for change; ready
to discard old, unsuitable information for

something truly new and different. They


are, in a true sense, ready for r e b i r t h .
The Rosicrucians have always maintained
that their teachings have never been, nor
can ever be in book form. There is one es
sential ingredient in the teachings that pre
cludes their being effective as simply printed
discourses, and this ingredient is the re
quirement for exercise and contemplation.
The student receives just the right portion
each week, and then proceeds to digest what
he has received until the next lesson ap
proaches. This digestion and assimilation of
material is best carried out in an environ
ment that abets rather than detracts from
the process.
Thus, the sanctum, or lodge, environment
is an integral part of the instruction. It, with
its ritual, sets into motion certain subjective
conditions which prepare the student for the
lesson he is about to receive. The ritual is
so designed that it relates each lesson to
fundamental knowledge and accepted pre
cepts. It plants a suggestion that this is a
period for the mind to receive new ideas and
to be receptive to such ideas. The student is
admonished to weigh these against older
ideas and, in that way, insure fair judgment
of each lesson.
Immersed, as it were, in this environment,
the lesson will be an emotional as well as
an intellectual experience; and as an emo
tional experience it will set more firmly
in the consciousness. Our most remembered
hours and most lasting impressionsthose
that affect and build our characterare those
that were somehow dramatized in the course
of our lives. It follows then that if lessons
were always couched in some dramatic or
emotional event, they would leave a deeper
impression on us and become part of our
total behavior pattern.
Higher education, which is intended to
teach the art of living, fails in its intent if
it simply feeds information to students per
functorily. This is one of the difficulties with
our educational program today.
The information goes in one ear and out
the other. It doesnt sink in. It isnt assimi
lated, and consequently never becomes part
of the behavior of the individual. Building
character requires assimilation of the lessons
at hand. Thus, while modern schools are
noted for turning out well-informed stu
dents, they are not noted for building char

acter. This phase of education was and is


left to the home or social environment. Here
life itself is a school, and the real experiences
of life are the building blocks of character.
They are primarily emotional experiences,
for they are accompanied by the attitudes
of family, neighbors, friends, and playmates.
It was with all this in mind that the
ancients prescribed ritual and ceremonious
settings as a necessary accompaniment to
the information being disseminated in the
mystery schools. And today the Rosicrucian
Order follows the same deliberate path in its
instruction program. It does not want its
members to only believe in the golden rule,
for example, but it wants them to live the
golden rule. It wants the lesson of the rule
deeply impressed on the consciousness so
that it becomes part of the member and will
ever after show up in his normal behavior
pattern.
What is so cold as the delivery of a dis
course on the duality of man in strictly
academic terms, without any emotional or
personal overtones to make it meaningful
and potent? Or what is so warm as the de
livery of a discourse on the duality of man
that comes as an invitation into a domain
that has been properly tiled; that has
guardians protecting it against the intrusion
of the storms and conflict without; that is
watched over by a mother, cheered by in
cantations, soothed by incense, couched in
an atmosphere of minds searching for light?
This is the way your Rosicrucian lesson
comes to you in a lodge; and to a great ex
tent in your home sanctum. Who can forget
a discourse under these circumstances?
Whose life and consciousness will not be
imbued with the lesson of the discourse in
some little way?
How often have you reflected on the ad
monition of the Master, the Chaplain, or the
Matre, as they set this marvelous stage for
the intrusion of knowledge. Mark the Chap
lains words:
To Being there has never been a begin
ning, for nothing cannot give rise to some
thing.
There, in one sentence is essentially the
stage to which all further information can
be referred; infinity clearly defined.
Light is an attribute of Being, for Being
is always luminous in the radiation of its
energy caused by its ceaseless effort to Be.

There, in another sentence we become aware


of the nature of knowledge.
The Light was without warmth, so Being
was unfeeling. The Light was without re
flection, and so Being was therefore form
less.
Here, man is reviewing the pattern by which
he was formed.
Being, in its eternal movement and prog
ress, expanded; multitudinous became its
forms and complex their nature. The
evolving complexity of Being gave rise to
density And density brought forth warmth
from light; then there came into existence
living things.
vNow, the member ponders the marvels of
life.
With life came the sensitivity of Being,
developing into the magnificence of the
realization of Self.
And finally, the Chaplain explains that each
student has only to reflect the Light which
already is and that is the essence of knowl
edge.
In the human consciousness were re
flected the glories of the universe; in its
depth Being took sentient form and mind
assigned it dimension. Then Light shone,
for it reflected its own nature for the first
time.
These words set the stage for every Rosi
crucian convocation. They briefly and
pointedly review mans past, as a prepara
tion for the present. He is shortly thereafter
to be broached with a lesson, but not before
the Mother symbol of the lodge caresses his
thoughts with this admonition.
As a pristine mountain stream sparkles
the more as it is exposed to the surfs
glorious rays, so too will our consciousness
become more illumined as we direct it
toward the Light.
And still the Master offers one further sug
gestion in final preparation for the message
that is to come:
We come to this sacred place, made sacred
by our thought and conduct to consecrate
our hearts and minds for communion
with the Cosmic hosts and our brethren
throughout the face of the earth.
This instruction cannot fail to have its ef
fect on the life of the member. In this in
spiring atmosphere his lesson comes alive,
and becomes deeply implanted in his con
sciousness.

When a student enters a Rosicrucian


lodge, he salutes the East, a symbolical
gesture indicating his willingness to submit
to instruction, offering his mind to the les
son and inspiration of the hour. His is a
sincere search for Light, and by his saluta
tion he opens the portals of his consciousness
to admit the Light that comes from the East.
To all our fratres and sorores we cannot
emphasize too much the goodness and light
that can be yours in a Rosicrucian lodge, or
in your sanctum ritual at home. And always
you share with many who come together in
this most beautiful of all learning experi
ences, and by sharing, take even more into
your lives.B
Candles and the Mystic Flame
Some Rosicrucians, especially neophytes,
who have not been students of mystical
philosophy, resent at first the use of candles
in the early mystical exercises of our Order.
To them, such practices seem to be of a
religious nature. These individuals are per
haps seeking something beyond their early
religious affiliations, and they believe the
use of candles may be leading them back
into that which they hope to transcend. To
them, therefore, the use of candles seems to
have little or no significance. They think of
the practice as being but a traditional church
decoration having no present significance
whatsoever.
In every true religion, the candle flame
has a profound spiritual and metaphysical
connotation. Unfortunately, the symbolism
and mystical significance of the candle and
the flame in religious rituals is not fully
explained to the church-goers, and to them
it becomes merely a superficial form of
decoration. Candles, or tapers, and the
flame had a mystical meaning long before
church rituals existed. Many of the elements
of the liturgies of the different religious
sects are borrowed from earlier experiences
of the individual. They are the result of
psychic discoveries made by man before
he organized for his concepts such a vehicle
as religious sects.
Fire is one of the four great principals or
manifestations of nature. It, therefore, im
pressed itself upon the mind of man at an
early time. Perhaps the very first fire that
man saw was caused by lightningthe

crackling sound in the sky, the flashing of


intense light which kindled the dry leaves
and brush. The flame sharply defined
against the dark sky was an unforgettable
experience. Perhaps another form of intro
ducing fire to primitive man was volcanic
eruptionthe terrible rumbling sound, the
midnight sky suddenly lighted by the eerie
flame, the searing heatall of these must
have struck terror into the heart of primitive
man.
Fire seemed to consume everything it
touched. The nature of all exposed to it
appeared to be transmuted by its force. This
suggested to the primitive mind the idea of
its all-consuming and universal nature. The
heat and light of fire likewise taught pre
historic man other lessons. These lessons
were for mans mystical development. The
great orb in the heavens, or the sun, gave
off light. So did fire. It seemed, then, that
fire was also revealing. It dispelled dark
ness; it brought things out in their true
reality, disclosed what had not been seen
before. Fire radiated heat. Mans body and
those of animals also gave off heat, so it
could be conceived, and probably was, that
some of the cosmic force of the sun and
fire might have entered into mans body
as well.
With mans discovery that, by various
means, he was able to generate fire, he came
to realize perhaps his first mastery of the
forces of nature. He believed he had at his
disposal some of the great powers of the
universe. The importance which early man
must have felt in his ability to direct fire
could be no less than that which the modern
scientist experiences as a result of the fission
of the atom. Fire changed mans whole mode
of existence. It provided comfort against the
rigors of the weather of the glacial period.
It made his food more palatable. It provided
protection against predatory animals to
which he was continually exposed. But,
more important, the light of the fire, which
he was now able to produce, increased mans
waking hours. No longer was he left in the
absolute darkness of his shelter, crouching
against a stone wall, looking out at the
gleaming eyes of the animals which sur
rounded him on all sides. Secure and com
fortable in the heat and light of the fire, he
was for the first time able to meditate. As
he focused his attention upon the hearth or

later upon the flame of his crude oil lamp,


he began to realize himself, the world within.
Gradually, fire as a symbol of mystical
truths found its way into the literature of
the ancients. In the Hermetic teachings of
centuries ago we find this phrase: All
things descend from heaven to earth, to
water, to air. Tis fire alone, in that it is
borne upwards, giveth life. Thus we see
that fire became the symbol of mans spirit
ual zeal. It represented the burning desire
of his spiritual self to reach upward and find
union with the powers which transcended
it. Again, Hippolytus, Greek Christian and
theologian, quotes a Gnostic manuscript
wherein it says that fire is the symbol of
boundless power and universal root. Fire
was conceived as twofold, that is, as Being
concealed and as Being manifested. The
manifested side of Being has all things within
which man could perceive, the concealed
part has all that which man can conceive
or should. In other words, as we interpret
this, fire is the agent for bringing into ex
istence almost all things, so thought the
ancients. However, it also depicted to them
the light and that power of mans mind by
which he can conceive those things which
have as yet no reality.
In earlier and cruder religious concepts,
fire became an object of worship. However,
in the more advanced religions, as Zoroas
trianism, fire was but symbolic, as we have
said, of spiritual light and the zeal for virtu
ous living. Today in almost all mystical
ceremonies, the candle and flame are sym
bolic of transmutation. Actually, the com
bustion of fire is the change of the vibratory
nature of the chemicals in the air, so fire
is truly representative of transmutation. Its
light depicts the greater light of the Cosmic
Mind for which all mystics strive.
There has always been a fascination for
candles in the home as a means of illumina
tion. It is for this reason that candles are so
often used in decoration, to create a certain
atmosphere, by persons who are not even
mystically inclined. It is because within
the memory of the soul the flame arouses
mans early meditations which were centered
upon fire. The memory is revived perhaps
from mans primitive being. Another reason
for the fascination is that a flame seems
alive in its constant weaving and changing
of its form and colors. No artificial light can

produce the same emotional and psychic


effect as that of the candle flame.
When meditating while looking into the
candle flame, it becomes the focal point of
our thoughts. The flame so holds our visual
attention that nothing else of a visual nature
is easily discerned by us. As a result of its
becoming the focal point of our concentra
tion, we can enter the subconscious state
much more easily. It is suggested, in exer
cises of a mystical nature using the lighted
candle or taper, that it should be placed a
little distance from the wall, far enough
so that an area of dark shadows can be
formed behind it. Of course, the candle
must then be the only illumination in the
room. This dark area behind the candle
becomes a kind of screen. On it, as we con
centrate on the flame of the candle, a
number of forms seem to gather.
Actually, these forms are not realities in
the sense that they exist in the dark
shadows. They are the result of the vibra
tions of our own thoughts. As we con
centrate upon the flame and enter into a
subconscious state of mind, these visual
images begin their formation in our con
sciousness; they seem to be transferred to
the dark area behind the candle. However,
they are at all times on the screen of our
own consciousness; what we seem to see in
the dark area behind the candle is but a
projection or reflection of the intuitive im
pressions coming to us from the Cosmic and
from the depths of our own conscious being.
It is for these reasons that for centuries
Rosicrucians have used and still use candles
in some of their rituals and ceremonies. It
is for these reasons as well that candles are
used on the altars of our home sanctums and
on the Shekinah of our temples. Even the
Colombe, the young girl who participates in
some of the ceremonies in our temples, is a
perpetuation of ancient traditions related to
the mystical concepts of fire. During the
time of the ancient Egyptians and later in
the era of the Greeks and Romans, the
priests and sages selected chaste intelligent
girls to attend the sacred and symbolic fire
in their temples. These young maidens be
came beautiful symbolic figures of Cosmic
principles, such as Divine light and virtue.
They, like the rose and cross, depict in
tangible principles that transcend anything
physical or material.X

A Suggestion for Learning


I recently wrote an informal discourse on
the subject of using our time properly to
apply the principles which we have been
taught. This brought to my mind a quotation
which I discovered quite by accident some
time ago. However, in preparation for that
quotation, I will point out that all of us have
very definite opinions; and, generally speak
ing, most of us think quite highly of our
own opinions. We believe in what we be
lieve, and most of us are somewhat reluctant
to have our opinions proved to be in error.
We tend to hang on to our own opinions as
if they were something of great value.
Oddly enough, most of our opinions are
just what the word implies, ideas which we
have accepted more or less in the objective
surface area of our consciousness. Most of
our opinions cannot bear too much analysis.
They have a tendency to break down when
faced with important facts or reason. The
reason for this is that we derive most of our
opinions by drawing conclusions from the
reactions of others or from superficial obser
vation.
How many of us actually do any research
on our opinions? When you have formed an
opinion, when you have arrived at a con
clusion which you think is correct, do you
consult a dictionary, an encyclopedia, an
authority on the subject of your opinion, or
do you merely take the word of someone
such as a writer in a newspaper or a popular
magazine? Then, adding to it your own idea,
do you say, This is my opinion, and dis
regard the fact that somebody else may
believe differently? In other words, we fre
quently omit the research that might at the
beginning cause us to modify our opinion,
but nevertheless our opinions are something
that we have accepted as our own and which
we carry around with us and frequently are
all too willing to share with someone else.
We should, if we accept our opinions as
important decisions or important basis for
our behavior, at least develop with every
opinion a degree of tolerance. Many of us
do not. I am frequently intolerant in any
thing that would disprove the opinion that
I have accepted. I treat my opinion as if it
were a valuable possession. I want to show
it off. I want to use it, and there is certainly
nothing wrong with that, provided that at
the same time I have adopted a sufficiently

open mind and idea of tolerance to enable


me to have equal respect for the other per
sons opinionthe same respect that I expect
of another person.
However, what I am attempting to point
out here is that because of the high respect
with which most of us maintain our own
opinions, our general attitudes of mind are
more influenced by such opinions than they
are by the facts and convictions of others.
This should not be true. We should, as I
have said, always be willing to listen to the
ideas and principles of someone else. In other
words, we should be willing to examine the
proof, but since mans nature is such that he
does not always do so, we still can capitalize,
as it were, upon this stubborn trait of charac
ter of the average human being. We might
take into consideration that, when valuable
information is available to us, we should ac
cept it with the same degree of tenacity, or
at least study it with this same degree of
feeling as we do our own ideas. Our own
opinions produce a certain emotional over
tone which causes us to react to them more
emphatically than we do to simple facts
otherwise presented.
Now, to return to the beginning of these
comments, I said that a quotation I had ac
cidentally come upon brought out this point
very clearly. It has to do with gaining of
knowledge and the application of that knowl
edge as we study it. The quotation is as
follows: Lay hold, therefore, of my instruc
tions and meditate upon them, and so let thy
heart be fitted also to conceive as if thou
thyself was the author of that which I now
teach
Apparently this is an ancient quotation
and whoever was the author was very much
aware of the tenacity by which people hold
to their own opinions. He therefore advised
that in all learning that is worthwhile the
individual should take the attitude that the
teacher is expressing the opinion of the learn
er, and the learner should take the attitude
that he can gain if he will accept these
teachings with the same point of view that
he would accept these principles if he him
self were the author. This is an important
view to remember. When you come in con
tact with ideas that have value, that are
worthwhile, that are worth giving consider
ation, think of them at least tentatively in
the same manner as if they were your own
opinions.A

Hearing Before Birth


A frater of South Africa addressing our
Forum says: A newspaper article recently
made the following announcement, A British
medical research worker has established be
yond doubt that babies can hear for at least
four months before birth.
This means that before birth a baby must
have awareness. Is this the awareness of
the soul personality? If not, does the baby
have any memory of this period which is
to be passed on into the soul personality at
birth?
There is a puzzlement about this report
as it appeared in the Press. One never can
be quite certain of the accuracy or thorough
ness of technical matters as reported in the
daily Press. They are often written down,
that is, reduced to simplicity for the purpose
of mass consumption, or matter may be de
leted.
From the standpoint of physics, there is
no sound without air being disturbed by vi
brations. Certain frequencies of energy may
fall within the audible range, but they must
be transmitted by air to the ear for normal
function of hearing. For example, all radio
communication, or telephone is the eventual
transformation of electrical impulses into
oscillations of air. In other words, the elec
trical impulses cause a diaphram in the
telephone receiver to vibrate at the same
rate as the original air waves. Thus, they
reproduce the original sound impulses.
In the matter of the so-called phenomenon
of hearing before birth, how does air reach
the hearing organs of the unborn child? Or
is it meant that the auditory vibrations,
those that could create sound, reach the hear
ing organism of the unborn child? If the
latter is meant, they would not necessarily
constitute a consciousness of sound to the
child. For analogy, we can touch the top of
a piano which is being played and feel vi
brations. If, however, our ears are sufficiently
plugged so that we cannot hear the sound
waves, then the fact that we just feel the
vibrations of the piano strings with our fin
ger tips does not cause us to have any sen
sation of sound. In other words, we feel but
we do not hear.
We are reminded of the old philosophical
question: If a tree falls in a forest and there
is no ear there to hear it, would the fallen
tree produce any sound? The answer is no.

There merely would be vibrations of air


caused by the displacement of the fallen
tree. Without the mechanism of the ear and
the consciousness to realize sounds, there
would be no sound.
The further question to be considered is
whether the unborn child could, even if there
were air waves impinging upon the hearing
organ, actually have a consciousness of
sound. Certainly in the fetus there is con
sciousness existing in the cell structure, of
which the organism consists. It is the con
sciousness in all living cell matter. Without
that consciousness the cells would not be able
to perform their specific functions in the
body, their duties as we may allegorically
refer to them. This consciousness, however,
is not necessarily independent of that of the
mother. It is part of her organism until the
child is completely detached at birth.
We cannot agree that there is a selfconsciousness of the unborn child, an aware
ness of self before birth. Further, we take
the position that this self-consciousness does
not really begin immediately at birth either.
In our Rosicrucian ontology and meta
physics we say that soul consciousness enters
with the first breath taken at birth. It is
true that with the first breath there comes
into existence an independent organism with
its own vital life force and consciousness.
There is then the capacity for expression of
soul, but there is yet no realization of it.
What man realizes as soul depends upon
certain functional relationships occurring in
the mechanism of the body. For example, the
brain and the objective aspect of conscious
ness must reach that state where it can
discern the distinction between external real
ity and certain innate impulses of the being
itself. It is this consciousness of the I am
as separate from all else that is the progeni
tor of soul.
Realizing self perhaps is not what most
men would call soul, but it is certainly the
more subtle impressions of this self, its emo
tions and sentiments which, in their totality,
men designate as soul.

Certainly, too, there are inherited subcon


scious impressions which have been car
ried over in the genes of the newly born
infant. Mystically speaking, there is also the
heritage of previous experience. However,
these are not realized until the brain and
nervous system of the child reach such a
stage of development that these subconsious
impressions are mirrored, that is, reflected to
that degree that they can be realized by the
child. To put it more pointedly, there is no
soul, so far as the individual is concerned,
where there is no realization of it. There is
an old adage that something does not exist
to you if you do not know that it is. Like
wise, though soul quality may be potential
within us from the moment of birth, such
is ineffectual and nonexistent to us until we
have realization of it.
In fact, it is this realization of the soulconsciousness within us that constitutes the
soul personality, which has been discussed
more extensively elsewhere in this Forum.
As for memory during the development of
the embryo, again we are confronted with
questions concerning embryology, biology,
and physiology. Memory, so far as we know
of its mechanism today, that is, the retention
of certain impressions, is electrically induced
in the brain and stored in the neural cells.
These impressions are conveyed to that cen
tral organ, the brain, by the receptor senses
and the spinal nervous system, and also the
result of the brains own internal processes
as, for example, our reason. In the unborn
child these complex processes are not all de
veloped. In fact, we know that certain areas
of the brain, such as for speech, are not de
veloped until after birth.
It is perhaps correct to say that in the
genes, transmitted to the unborn child by
its parents, there is a code, a memory pattern
of a subconscious character. However, this
cannot be realized until there is that devel
opment, or reflection, in a mature brain
with its varied types of consciousness. This,
we repeat, is a postnatal development, not
prenatal.X

INTERNATIONAL ROSICRUCIAN CONVENTION


JULY 7 -1 4 , 1967
ROSICRUCIAN PARK - SAN JOSE, CALIFORNIA 95114

AttcU U ia
4

GqAmUc G<MA&L044A*teM,
PeMxmal ORAL INSTRUCTION
AT-ONE-NESS
with the Infinite . . .
The most sublime ex
perience of which man
is capable! In every age
men have sought it. Theo
logians called it revelation ...
Psychologists refer to it as sub
liminal motivation . . . Mystics know
it as Cosmic Consciousness. Now avail
able for the first time . . . personal oral
instruction in the technique for attaining this
unity with the Absolute. Not only does Cosmic
Consciousness provide an ecstatic experience,
it likewise affords added personal insight, re
sulting in inner peace and power. This excellent
recording was made by Ralph M. Lewis, F. R. C.,
Imperator of the Rosicrucian Order, AMORC.
It is replete with exercises which can be used
daily with pleasure and benefit, (for members
of the A.M.O.R.C. only)
4 0 M inutes of Explanation and Exercises!

ROSICRUCIAN SUPPLY BUREAU *2


SAN JOSE, CALIF. 95114, U. S. A.

IT

D ! 19

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I"* i l l

Long-Flay ing

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\p r i 1 , 1967
Volum e X X X V II No. 5

M S IIM K I H
FORUM
A private publication
for m em bers of A M O R C

Mystic Artist

M n*

/*

'*

Above is shown the m onum ent


o f B ernard Palissy ( 1 5 1 0 -1 5 8 9 )
b efo re the church o f St. Germaindes-Pres, one o f the oldest in P aris.
Palissy gained fam e in developing
a glazed pottery which resulted in
his work being patronized by roy
alty. He was o f liberal m ind and
had m ystical and philosophical in
clinations. He taught m ystical B ib
lical interpretations to a sm all and
bold group during the era o f relig
ious persecution. Church authorities
had him arrested and secretly car
ried off and imprisoned in B o r
deaux. Through the intervention o f
powerful friends, he was released.
Palissy continued to express his
principles o f religious freedom and
was eventually imprisoned in the
B astille in 1 5 8 5 . T h e king, his
friend , promised his release i f he
would becom e converted to the
faith o f his persecutors. He refused
and was condemned to death by the
Church but died in his dungeon. It
is ironical that now his statue occu
pies the above-shown place.

Greetings!
V

SHOULD WE BE PACIFISTS?
spirit of aggression, the combative instinct of
Dear Fratres and Sorores:
I would like to frame a question often survival in some form. It is this drive, how
asked and recently repeated: I am wonder ever, that has given man the impetus to
ing about the subject of Pacifism. Our son succeed. It has produced the endurance and
is fifteen and as parents we feel it a difficult determination by which he has surmounted
matter to know how to reconcile our indebt his confrontations with nature. To com
edness for our own political freedom with pletely abolish this urge would result in the
our horror of war as an instrument for set stagnation of the human race. It would pro
tling international difficulties. His father vide a supine interest in life. All progress
served in the last war three and one half would cease.
On the other hand, the increase of intelli
years overseas in Ordnance which, of course,
gave him a noncombatant role. Stillif all gence and the employment by man of the
citizens sought a noncombatant role, would forces of natural phenomena to augment his
combative instinct, now make it possible for
our country be served?
As a Rosicrucian for twenty years, it him to exterminate his own kind. Today we
would seem wisdom would have resolved rest upon this kind of brink.
It has been observed in psychological re
this questionbut it is a deeply disturbing
search that individuals who were not in an
one to several young men we know and love.
intimately aroused state, that is, who were
Can the Forum discuss this?
From a broad point of view, for an intelli not personally involved, would deplore war
gent people, capable of many examples of under any circumstances. They will give
the mastery and direction of their environ plausible theories as to how international
differences might be settled impassionately.
ment and of natural phenomena, to settle
international disagreements by the de However, these same individuals will ex
struction of life and property called war, hibit anger and aggression to the point of
physical combat when they believe that they
seems an inexplicable incongruity. We can
and we would expect this conduct of lower are personally abused and when ordinary
verbal persuasion has failed. This is indi
animals whose emotions and passions raised
cative of the fact that they remain emo
to intensity lack the discipline and will to
tionally more responsive to a personal
control their aggravations.
The existence of war is a matter of con detriment than rationally responsive. They
flict between the inherent primitive, com will not risk continued arbitration where
personal hurt is involved if a surcease may
bative nature of man on the one hand and
a certain intellectual and moral idealism on possibly be had more readily by the use of
the otherperhaps more succinctly put force.
Let us presume that a majority of a
emotions and passions versus reason. Man is
imbued with certain inherent natural drives, populace has acquired enough self-discipline
that they would never engage in war, but
the spirit of aggression. It is the ego trying
would always continue to find a solution by
to assert itself. It is the desire for security,
some peaceful means. This is, of course, the
fame, power, or wealththe latter meaning
ideal of any enlightened people, culture, or
power in various forms of application. Each
one of these desires, if satisfied by the indi civilization. However, further suppose that
vidual who seeks them, then constitutes to the majority of people have not acquired
this self-discipline, especially when their
him the summum bonum of existence,
personal welfare is jeopardized by some
namely, happiness.
When the ego is confronted with opposi actor they imagine that it is. This ma
tion, there is then engendered the inherent jority, then, reverts to instinctive combative

ness. They will use force to attempt to gain


their end, sacrificing most all else to do so.
As we know, there are people who cannot
be reached by reason. Intellectual persuasion
does not touch them emotionally. Their ag
gressive impulse is so strong they resort to
any means to satisfy it. These people must
be physically subdued if they are in the
wrong. They will recognize no conciliatory
measure, only a defeat by physical hurt and
loss of material advantage. Pacifism to such
people is conceived as weakness, if not
cowardice. To submit to them under such
conditions rather than to resort to war, as
history has proven, is to become enslaved.
It may mean a state of living under tyranny
and despotism amounting to far worse than
honorable death in war.
There are only two ways conceivable at
this time in which war could be abolished.
One is the gradual evolvement of the
consciousness of the individual to the point
wherein he attains that particular selfdiscipline whereby he would not resort to
war to settle an issue. Obviously, this is an
exceedingly slow process of attainment not
withstanding the teachings and idealism of
religion and certain ethical philosophies. The
second possibility of sustained peace is by
the fearsome means of a deterrent force,
such as a global thermonuclear war. All
peoples would then realize, no matter how
combative their impulse, that to engage in
such a war would mean the annihilation of
all parties concerned. No one would be a
victorall would be losers.
Notwithstanding that it is within the
technological capacity of certain of the
world powers today to destroy all civilization
by nuclear means, a certain nation would
risk it to gain its end.
Every intelligent, moral person will aspire
to a peaceful world. Nevertheless, he will
not forfeit every virtue, all self-respect, and
the freedom of future generations just to
personally enjoy peace. In other words, if a

ruthless nation will not submit to reason


and conciliatory means but threatens all
things that are considered the highest good
of life, war is then inevitable. Pacifism under
such conditions is like the refusal to physi
cally subjugate a thug who attacks a child.
There is, of course, another question in
volved. It is, how right are the doctrines,
objectives, or ideals that we insist on sup
porting. It is quite possibleand it has often
happened in historythat a nation has been
aroused to great indignation and a state of
war to defend that which time eventually
has shown to be a false conception. It is
easy to play upon the emotions of a populace
through the mechanism of mass propaganda,
and thereby make the wrong seem right.
Such has often been donenot to actually
benefit the nation collectively but rather,
certain special interests.
The unthinking persons have often been
whipped into an emotional fury under the
guise of misdirected patriotism, chauvinism,
and extreme nationalism. Today nationalism
is really obsolete. Traditional patriotism con
tinues to put an aura of sanctity around it.
Attempting to preserve some aspects of
nationalism, in a world where such is in
adequate, is often the cause of international
tension.
Unfortunately, we cannot today, even as
mystics, declare for an absolute pacifism
under any circumstances. The world is not
yet ready for it. However, we should
examine carefully every cause of war and
see if the end to be gained is worth the sacri
fice. Of course, this decision must be made
through legal channels. In a democracy, it
represents the majority decisionwhich,
again, often is but a collective emotional
reaction rather than a rational conclusion
based upon a complete and just compre
hension of all the facts involved.
Fraternally,
R a lp h M. L e w is
lmperator

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The Mystical Concept of God


A member who asks what is the mystical
concept of God involves us in a problem
which is very common to the discussion of
many philosophical topics. As I have written
many times before, the problem of termi
nology is one which must always be con
sidered in the discussion of subjects that
relate to the Rosicrucian teachings or to any
constructive and applicable philosophy of
life. As Rosicrucians, we try to use the ter
minology that is normally understood, and
to express it in another way, we try to avoid
special terminology that has to be memorized
or learned solely for the purpose of inter
preting the Rosicrucian teachings.
In the question concerning the mystical
concept of God, we are very definitely con
cerned with the meaning of mystical and
of God. It is important that we have an
understanding of the subject matter of our
question before we can come to any under
standing of an answer that might help in
clarifying this question.
As has been repeated many times, the
philosophy of the Rosicrucian Order is fun
damentally that of mysticism. While mysti
cism has been defined, time and time again,
it is difficult to inculcate the concept in the
mind of many individuals that mysticism,
merely because of a similarity in sound, is
not necessarily a subject of mystery. In other
words, mysticism is no more mysterious than,
let us say, the science of chemistry. Mysti
cism and chemistry are both mysterious to
an individual such as an aborigine, a child,
or an illiterate individual. Any such person
who knew nothing of either, not even the
slightest idea of the implication of the word,
would find chemistry and mysticism both
equally mysterious.
Superstition and mystery can only exist
where there is lack of knowledge. Knowledge
dispels mystery. What is mysterious to us
is in that category because of our inability
to satisfactorily explain an event or phe
nomenon. In other words, knowledge will
take away the veil and leave the truth ex
posed. Mystery, therefore, is a veil or curtain
that hangs between us, between our senses
and the understanding of any discipline, sci
ence, concept, philosophy, or idea which we
do not understand.

Mysticism is considered by the Rosicru


cians and generally defined in other philoso
phies as the means of mans relating himself
to his Creator. The Rosicrucian concept of
mysticism states that man can by right, by
privilege, and by developing his own abili
ties, create or establish a relationship between
himself and God that is private, personal,
and satisfying. Mysticism states that we need
no intermediary for such a relationship, that
each of us is an expression of a force which
had its beginning in and with God, and we
retain or have potentially within us the
ability to re-establish a close relationship if
we desire to do it.
Furthermore, our philosophy purports that
mans destiny is to establish such a relation
ship, and when man has done sothat is,
when there is complete harmony and accord
between man as a whole, both subjectively
and objectively, and with the divine, cre
ative force of the universethen he will have
attained a step in fulfilling his destiny, in
understanding his place in life and the pur
pose of life; as a result of this harmony, he
will be better off in the fullest sense of the
word. He will gain peace of mind. He will
have understanding, happiness, and, as a
result, all those attainments which man sees
and values most highly.
Mysticism as a philosophy, then, is not
particularly concerned with definitions. In
my opinion, it is not the province of mysti
cism to define God. In fact, I am of the
opinion that the exact opposite is true. Mys
ticism does not define God or set up a par
ticular concept of God, but rather directs
the individual to develop his relationship
with God and thereby arrive at his own
concept of God. On the basis of this state
ment, we might say that if there is, in the
broadest sense, a mystical concept of God,
then that concept is a purely personal con
cept and differs with every individual who
has an understanding of mysticism, even in
its most rudimentary form.
In the broadest sense of the word, to re
peat one statement I have already made, it
is not the province of mysticism to define.
Mysticism does not state what God is and
set down rules, practices, or procedures by
which man will understand a predefined
God, as is done in the case of some religions
and philosophies. Rather, mysticism relates
the way in which man can use his physical,

his spiritual, and his physiological as well as


psychological faculties to relate himself to a
power from which he must have sprung.
Mysticism presupposes, or shall we say,
accepts as a premise that, within the human
being, there is a force which we call life or
soul, which is a manifestation of that life,
and which cannot be analyzed materially.
That force is an endowment of a higher
force. It is a part of that infinite and primary
force. It is a continuation or, I prefer to say,
an extension of the Divine. It is not separate
or segregated from it, but an actual part, like
a thread coming from the source, or a wire
coming from an electrical power plant to the
point where, through an electric light bulb,
the energy carried by the wire is transformed
into light.
In that sense the human entity is a physi
cal being in which there is a manifestation
of the force which flows through what we
might call a divine wire that has its source
in God. As that force flows into us and moti
vates us and causes us to be living entities,
we in turn can become more aware of that
contact, and, to speak symbolically, we can
go back or direct our attention, our thoughts,
and our self back through that same means
of contact to the source.
Mysticism, then, does not define the source
in the sense that a dogmatic religion or phi
losophy would do. It rather simply states
that there is a force operating and that the
force flows through us of which we can be
come aware. We can use it. We can follow
it back to its source. Therefore, mysticism
leaves the decision to the participant, to the
individual to decide what he conceives that
force to be, and it will be due to his relation
ships with that source that will be the basis
upon which the individual will reach a de
cision as to the nature of the source itself.
In other words, mysticism concerns itself
primarily with relationships rather than with
entities. Mysticism does not define man, as it
does not define God. It acknowledges or, we
might say, merely accepts the existence of
entitieshuman entities and a Divine Entity.
The relationship between these two is the
province of mysticism.
The process by which mysticism becomes
an important factor in the life of the indi
vidual who will give attention to that philos
ophy is that it teaches us to become an
expression of the Divine. We need not know,

to return to the comparison of an electrical


current, the source of the electrical current
that provides illumination for our homes,
offices, place of work, or the other purposes
for which electrical current may be used to
be a part of our daily lives. I know that an
electric light exists in the room in which I
write these remarks at the moment. I know
the source of that electricity comes through
wires that lead into this building originating
at a generating plant at some distant point.
I know that the electrical firm that supplies
electricity to this building has a number of
types of electrical plants.
It has a hydro-electrical plant in the
mountains. It has a steam plant a few miles
away near the ocean. It has a plant powered
by atomic energy at a not-too-distant point
from where I am. Which of these three
plants or generators is the source of the
particular electricity which illuminates the
electric light bulb in my office is not very
important, so long as I have the light. There
fore, I utilize the effect of a force that is
produced outside my immediate environ
ment, and since I am not an electrician, the
production of the force is even outside my
understanding as to exactly how it is pro
duced and transmitted to me in the form of
useful energy.
We can, by a rather broad use of our
imagination, continue this analogy into the
relationship between man and God. We need
not define the source. It is unimportant as
to what the exact nature of God is, because
we draw upon His manifestations. Just as
the source of the electricity does not affect
my utilization of the light, so the source of
my life and of the inspiration and intuition
that I may be able to develop is unimportant.
What is important is my use of this force
coming through me and motivating me, mak
ing possible the voice of intuition and a de
gree of knowledge of the soul-force that
causes me to be. Learning how to use this
force, to draw upon it for wisdom and guid
ance, is my province; not to analyze techni
cally the exact nature or origin of the force
itself.
We learn through mysticism to experience
the Divine. We are each the interpreter of
our experience. The purpose of mysticism
as presented in the Rosicrucian teachings is
to cause this relationship between man and
his source to produce a more intimate under

standing of this Source, that we may rely


upon it and thereby mold our lives and our
destiny, based upon the impulses that reach
us through the inner self.
To return, then, to the original question,
What is the mystical concept of God? I
think that the best answer to that is ex
pressed in Rosicrucian terminology, the
God of our Hearts, because the God of our
Hearts is our own interpretation of God, the
realization to which we have arrived through
our own experience and our own realization.
That God, the God of my Heart, the God of
your Heartif I could define my concept
and you could define yours, we might find
them far from being exactly the same. They
might be in fact considerably different.
That does not mean that God is a multi
plicity of expressions but rather we, the
segments, the human entities through which
life is a pulsating force, are a multiplicity
of units or entities, all going back in relation
ship to a source none of us at this particular
point can see clearly; but each of us has the
privilege and the ability to gain some un
derstanding of that source and find satisfac
tion and a degree of contentment in our
realization of the God of our Heart.A
Whence It All Began
History is regarded as a pretty dry subject
by the average student, for most people are
interested in themselves and their present
state. What many fail to realize is that his
tory can throw a great deal of light on this
present state, and thereby serve self. In fact,
if people depended more upon history, they
would save themselves untold griefhistory
ranging from a study of the ancients to a
recollection of what happened yesterday. We
will analyze this phenomenon after consider
ing first the question of a soror who asks
where traditional history leaves off and fac
tual history begins, in this case, as it re
gards the Rosicrucian Order, AMORC.
Traditional history is for the most part
all we have of our ancient beginnings. Al
though we are not alone in this, piecing the
evidence together is doubly difficult since we
have always been a secret organization. The
secrecy in which the ancient mystery schools
cloaked themselves was so severe that it per
mitted no written record of the proceedings,
nor a tangible list of its membership. This

practice continued for centuries, and, conse


quently, what has come to us as the teach
ings of the Rosy Cross has been handed down
from adept to adept, by signs and symbols,
by word of mouth, or veiled in drama and
pageantry.
The ultimate test of the worth and stature
of the Rosicrucian Order must be in its effec
tiveness in helping the individual to reach
higher planes of consciousness. How old it
is, or who belonged to it are really of little
consequence to its value to the individual
today. There are many organizations, and
many families, who trace their origins to
medieval and ancient times. And though in
this history there may have been noble souls
and noble deeds, the people today are meas
ured by what they are today, not by who
they are, or were.
If AMORC, just as it now is, were begin
ning today, it would be just as effective in
the life and environment of the individual
as it would be if it were centuries old. It
must be remembered that AMORC did have
a beginning, somewhere, sometime, in the
far distant past. At one point it had no his
tory: it was only a beginning. What could
it offer then? Only what it offers nowa
marvelous teaching that tells the story of life.
History has no value if we but use it to
sanctify our acts and beliefs. The real value
of history is in its practical use to the indi
viduals present state. And here we are re
turning to the statement made in the first
paragraph of this article: if people depended
more upon history, they would save them
selves untold grief.
History is a record of past events, and
much of what we do, think, and say is based
on our memory of what has gone before. If
this is true, then the more carefully we re
cord past events, the more reliable will be
our memory and judgment based on that
memory.
How many times do we go through a day
saying: If only I had written that down,
or if only I had a record of what was said?
Without evidence of the past we are, of
course, at a loss to win our point, or use the
past as a tool in our present state. Many
people write notes as reminders. Every
verbal agreement, every event that might
have future consequences, is recorded on
paper or tape.

History is so often clouded with the im


perfect recollections of man that it does not
teach the lessons it should. It is generally
known to be imperfect, and thus few people
trust it or give it any weight in their deliber
ations. Only the philosophers keep urging
man to learn from history, to see in yester
days happenings the seeds of todays events.
The fact that history is still imperfect
does not take from its value if it were per
fect, however. Thus man should strive more
to make it perfect, to see that it is complete
and a record of facts rather than personal
memories. Our present modern practise of
recording statistics is a giant step toward
that day when history will have practical
value in the lives of individuals as they go
about their daily tasks. Today we can make
more decisions based on facts than we could
several decades ago. The fact that some
people do not want to face facts is another
matter, but for those who do, the accurate
record of past events is of tremendous value
in determining future moves.
Having the facts is something that has
always been considered good advice for law
yers who need facts to win cases; but in a
sense we are all advocates of an ideal, of a
method, of a position, or of a product in
which we have faith. Every day we are try
ing to sell others on somethingtrying to win
or influence people. In every such act, the
more facts we have at our disposal, the easier
it is for us to make a point, or forget it, in
the interest of harmony and peace of mind.
It is so important to be right, and so many
arguments, minor conflicts, and even wars
are fought because of mans fierce determina
tion to be right. If a good history were avail
able, arguments could be more quickly and
less violently settled. The availability of a
good history would also teach man to be
more cautious in his statements and positions.
He would be less hasty in making an issue
based on his opinion, memory, or personal
feelings.
Prior to the era of modem statistical re
cording, a great deal of human behavior was
based on misinformationon the words and
opinions of others. Peoples actions and be
liefs were often not based on fact, but on
hearsay, imagination, deliberate deception,
and opinion. The facts simply were not
available. Any individual with a touch of
larceny, or with an overactive imagination,

could concoct a theory or story and have it


published as a true experience. There is still
such literature being offered today, but it
finds an increasingly smaller audience.
There have been family feuds which alien
ated members of a family for years because
of an argument over nothing more than a
mere statement; because one faction said the
wording of a statement went one way and
the other faction said it went another way.
A family feud broke out because a wedding
invitation was not received. Said one fac
tion: You left us out. Said the other: The
invitation was sent, and for some reason
never reached you. These deeply rooted
feuds are surprisingly prevalent in society
and cause much unrest and emotional dis
turbance. In most cases, if the minor event,
usually a statement by one party or another,
could be documented, the argument would
be ended and the feud nipped in the bud for
lack of nourishment.
So often people find themselves in daily
turmoil because of things they said, or did
not say. Promises made to children, agree
ments made between parties; from when and
where two people agree to meet for lunch,
to how much each will share in a problem
or difficult circumstance. So often these
people vow to never say or buy another thing
without having it written down in black and
white.
Of course, that kind of history writing be
comes cumbersome and unwieldy, and a
little give and take in human affairs will do
a great deal to get over the humps of per
sonal and family disagreements. But in the
bigger issuesin those things on which the
fabric of your life is wovena writing of
history in its smallest particulars will lend
to a more dynamic and harmonious life.
Look what the farmer can do today based
on more accurate knowledge of previous
crops, weather, and soil conditions! He can
literally have a personalized history of his
100 acres and adjust his future planting ac
cordingly. Look at teachers who build better
programs for individual students as they view
the personal history of each! Look at busi
nessmen who improve their products and
delivery, as detailed histories of previous
years show them the most effective methods!
Look at the housewife who keeps records of
prices, quality of goods, volumes, and use

of these goods at home! It makes for better


management and more efficient living.
Immediate, personalized histories of events
make for greater honesty. This age of sta
tistics demands more honest reporting on the
part of individuals and concerns. Mans
moral codes now have another ally in their
eternal battle to set him aright, and though
man is tempted to save face and be right at
the sacrifice of complete honesty, the still
small voice of accumulated and incontro
vertible facts nudges him toward the straight
and narrow path.
History is a wonderfully useful tool. Mak
ing, recording, and using history can be an
everyday source of accomplishment. To
know
how things began is an academic
weapon which anyone can put to good
use.B
Is Intuition Opposed to Reasoning?
A frater rises to ask our Forum: Should
intuition be followed at all times? What
relationship should we recognize as existing
between the intuitive self and reason?
Let us first consider the nature of intuition
in general. Intuition and instinct are re
lated. The human organism in its gradual
development through the ages biologically
has been confronted with conditions of
trauma. They were circumstances, events,
or happenings which at the time threatened
the life or normal function of the organism.
The conditions may have persisted over a
long period of time. To survive, the organic
being had to make numerous changes which,
perhaps, resulted also in mutations so as to
meet and overcome such threats.
The resultant trauma, or shock, and the
adjustment to it, became established in the
memory of the cellpsychology calls this an
engram. This memory is transmitted from
generation to generation. As a result, when
ever the organism is confronted with a
similar set of circumstances, a reaction is
established. This means that the organism
responds as it did in the original incident
or, as we say, instinctively.
It must not be presumed, however, that
all intuitive impressions are instincts, in the
manner stated. There are also intuitive im
pressions of the subconscious which are re
lated to the universal life force and which
are the inheritance of the species of man.

There are, too, impressions received sub


consciously from the thoughts of others, or
which we subconsciously perceive from out
of our own surroundings. Further, our sub
conscious can take ideas, upon which we
have labored with our reason, to attempt an
understanding, but without avail, and re
organize them into a sudden flash of illumi
nation. These we likewise call intuitive.
The intuitive self is not concerned, gen
erally, with the common affairs with which
our reasoning occupies itself. The function
of the intuition is more vital. It is princi
pally protective, concerned with the survival
of the individual as his essential welfare
such as health, and as regards that which
may threaten his personal existence, or
normal functioning. It is in this that in
tuition is most reliable and to be respected.
Man has been given, or rather has
acquired, the faculty of reason, such as the
analysis of experience, the integrating of
ideas, the seeking out of causal connections
between ideas and events and, generally,
the organization of thought. Reason permits
man to make a multitude of decisions with
regard to his relationship to the world in
which he exists. Many of these decisions are
of a psychological consequence only, not
biological. In other words, there are de
cisions with regard to certain human values,
as the determination of that which con
tributes to the personal sense of satisfaction.
If such a decision is faulty, there would
generally be no serious impact upon the life
of the individual physically or mentally.
Consequently, in the majority of such
daily processes of reasoning, in the con
clusions reached, there is little or no in
tuitive response. In fact, to attempt to resort
to intuition in all such matters would be to
nullify reason and bring about a confused
and vacillating state of mind.
For analogy, we must realize that in
tuition is not concerned whether one con
summates a certain business project with
which the individual is engaged. Also, it is
not concerned with whether one should
marry this or that person. It is only when
such relationships or conclusions by the
reasoning employed threaten directly the
security of the individual, that intuition may
provide the sudden impression of caution,
or the impulse to act in this way or that.

Can we not, then, resort to intuition in


matters which are of great concern to us
unless they endanger our personal welfare?
We may think in detail of our intended de
cision, and then ask our inner self, that is,
suggest to it that it either confirm or oppose
our decision. If the consequence of our de
cision would be detrimental to our welfare
in the manner previously stated, then we
most probably would receive an intuitive
impression related to it. This impulse, per
haps, would compel hesitancy and cause us
not to be so confident, or to abandon en
tirely our decision. However, perhaps it
might be experienced as a feeling of certain
ty, of assurance, that is, that we are right in
our decision and should proceed.
Often the individual wishes to pursue his
conclusion, nevertheless. In such an event,
which at times occurs with all of us, he may
oppose the intuitive self. If he wants to pro
ceed regardless, if he wants to believe in the
finality of his conclusion and brush aside
the intuitive impulse, if he has one, he may
be making a vital mistake. With most
persons this is the common attitude. They
abide by intuition only when the hunch, as
they call it, is so strong as to make them
uneasy if they defy it.
The importance of intuition is its disci
pline of our reason. It can, and it most often
will, intercede and oppose reason where such
may be threatening the physical or psychic
self in its decisions. As Bertrand Russell, the
noted philosopher, has said, intuition is
particularly noticeable in our personal re
lationship with others. It may warn us in a
subtle way. It can, for example, cause us to
feel a sense of distrust for an individual or,
conversely, to accept a person without any
empirical support of that feeling. From our
observation, our reason may find no grounds
to distrust, or to be suspicious, or unduly
cautious in our relations with another. Yet,
intuition may admonish us to be careful.
Unfortunately, intuition manifests mostly
in an emotional way rather than by any
detailed ideation. The impulse of intuition,
in other words, does not explain itself as
does a conclusion which has been reached
by reason and which is built up of a series
of related ideas. The intuitive impulse we
feel mostly as an urge to act or to suppress
something. We cannot explain to ourselves
or give any grounds for such impressions. In

contrast to the more elaborate and often


logical structure of reason, intuition seems
to suffer by comparison. It is this that ac
counts for the intuitive impression so often
being rejected.
We may say that intuition is the final
judgment which in vital matters supercedes
reason.X
Man and His Needs
There is a basic premise well known in
some of the Eastern religions that if man
can eliminate desire of all kinds, he can then
advance to a higher state of consciousness,
usually known as nirvana, or what is prac
tically the same as that to which we fre
quently refer to as Cosmic Consciousness.
The basic theory behind this premise is that,
as long as man has any desire, he is attach
ing himself exclusively to that which he
desires.
There is no doubt that there is much logic
in this concept, particularly when mans de
sires are for possession of material items. If
man devotes his whole life toward the culti
vation and elaboration of desires for the pos
session of material objects or the wealth of
the material world, it is obviously true that
he will not devote himself to any great ex
tent to the attempt to understand his rela
tionship to higher values and to the
cultivation of his own psychic and mental
attributes.
That which we gain in life, whatever it
isand I mean this as an all-inclusive term,
whether we gain pleasant or unpleasant ex
perienceis based to a certain degree upon
what we desire. At the same time, the the
ory of the religion that I have already men
tionedthat man should eliminate all desires
is one which I believe is debatable. Man
does have needs. It is very difficult to draw
a line of demarcation between needs and de
sires. For example, man needs food in order
to maintain a healthy, physical body. To put
it bluntly, if man does not have food, he will
starve to death. He also has the desire to
eat, which is the result of experiencing hun
ger and the experience of finding that eating
will satisfy that hunger and give pleasure.
Therefore, we see an illustration of a desire
and a need which are identical.
This same concept can be applied to many
phases of mans existence, until we arrive at

a point where an extreme interpretation be


comes ridiculous; such a man might desire
huge quantities of gold, but his need would
be substantially less than the quantities he
desired.
What I believe is more important for the
average individual to learn, rather than to
attempt to eliminate all desire from his con
sciousness and plan of life, is to be able to
intelligently and reasonably distinguish be
tween desire and need. Man needs to live.
He must experience those phases of living
that are necessary for him to continue to
evolve spiritually, psychically, and mystical
ly. Therefore, man has a definite need to
live. And if he desires to live, then life will
be more pleasing to him, and probably he
can make it more comfortable.
Man needs to maintain the physical body.
It is the temple of the soul. Therefore, he
must learn certain basic principles of reason
able care of that body so that, to the best of
his ability, he will maintain it in a usable,
healthy state. Man also needs to grow in the
understanding and comprehension of his en
vironment. If he did not, he would not have
been incarnated in a physical body in a
physical environment. The very fact that
we exist here is a challenge to exist in this
environment, to cope with it, and to under
stand it to the best of our ability that we
may use* it constructively. Then, above all,
man needs to evolve in his knowledge of him
self, that is, of his inner self, his soul, his
inner being, his relationship to these forces
which obviously are not of the same nature
as the physical body and the physical en
vironment in which he exists.
These are basic needs, and man should
admit them because they are a part of his
total experience. To desire the fulfillment
of each of these needs is going to make the
experience more pleasant than if the fulfill
ment of the needs were purely a matter of
routine and man did not desire to do any
thing about them.
Today, in many parts of the world, man
lives in a highly evolved state of techno
logical achievement. We have many physical
forms of assistance that help us. We have
speeded transportation and communication.
We have eliminated much of the toil that
was a burden to our ancestors. We have
more time for leisure and recreation, and
we have more time to fulfill the needs which

I have enumerated. But the question is, Does


man really desire any more to fulfill these
needs than did his ancestors, or primitive
man? In proportion to his evolvement in his
understanding and control of the physical
world, man should have an equal incentive
to fulfill the needs of his spiritual or psychic
self.
Not long ago, I had occasion to spend
some time with a comparatively young man
who had become highly successful in his
chosen work. He made an income during
the past year which would have been con
sidered absolutely fabulous as recently as
twenty or twenty-five years ago. It was nine
or ten times the amount that the average
individual could think that he could earn.
That individual had a fine home. He had
two automobiles and two boats, along with
everything of the physical possession that
we could imagine in the form of conven
iences and luxuries. He had a fine family,
and he lived according to high ethical stand
ards, devoting himself to his family, giving
them what he believed they should have
from the wealth that he had earned, because
he started out with nothing. He did not in
herit wealth. But as I talked to this young
man, the thought that came to me is one
that comes to many, many members of the
Rosicrucian Order, and upon which I fre
quently receive questions. How can this in
dividual be interested in the work of the
Rosicrucian Order?
This individual lives for his work, his fam
ily, and the physical possessions that he en
joys and enjoys sharing with his family. He
is not what we would normally describe as
a devoutly religious man. I doubt if he ever
goes to church, as far as that is concerned.
Now, this individual has felt a certain need
a need of physical possessionsbut I could
not isolate any point of his experience in our
short conversation that would lead me to be
aware of any need of which he was conscious
that could be fulfilled by the study of the
Rosicrucian teachings.
The need is there, but the thought per
sisted in my mind, How can I make him
aware of that need? He needs something be
sides more automobiles, more boats, more
gadgets, larger homes, and other physical
possessions. He lives literally in a material
world in which he has devoted himself so
completely that he has, without his own

realization of the fact, become a prisoner of


the material environment in which he exists.
I regret to say that I do not believe that
he can be awakened to the need of develop
ing higher values, psychic qualities, or as
popularly known as becoming aware of the
spiritual values, unless he experiences some
profound emotional experience that will
actually be a shock to his thinking. It is
most regrettable that such fine individuals,
with such good background, and who live in
accordance with high ethical standards, can
not be made to realize that all they have
gained, all they are achieving, and all the
effort they are giving are primarily of tran
sient and finite value.
Unless such an individual can become
aware acutely to the point of devoting some
of his time to the attainment of those values
which will exist in eternity after all his
physical possessions have ceased to be, he
cannot be motivated into a study of higher
laws and principles above the material level.
It is most unfortunate that frequently a
transition in the immediate environment, or
some other profound emotional experience is
necessary to bring such an individual around
to that point of thinking.
I am convinced that this man would not
disagree with the basic philosophy of the
Rosicrucians, but he does not feel a need for
eternal values and no one yet, to the best
of my knowledge, has answered the question
as to how to cultivate that need in another
person. It is unfortunately something we all
must experience ourselves, and probably
each Rosicrucian who reads these words will,
like myself, remember an experience with
emotional overtones that brought each of us
to the realization that we should direct some
of our attention toward the study and the
attainment of spiritual or psychic values
rather than devoting our whole time and at
tention to the fulfilling of our physical
appetites and desires.A
HabitA Power To Be Reckoned With
On my way home from the office a few
days ago, I came across an auto accident at a
busy intersection. As other drivers threaded
their way slowly through the splinters of
glass that lay everywhere, I imagine we all
shared similar thoughts; a sense of loss for

the unfortunate drivers who had been in


volved; a short prayer of thanks that it was
not happening to usthe turmoil, the hurt,
the inconvenience, the possible ramifications
of the accident that could leave a mark in
our life for years to come.
I tried to visualize the possible mental
states of the drivers and the events preced
ing the crash. Everything was going along
smoothly on the bright warm day; then, all
of a suddenc r a s h and the world changed
for those persons. Who was at fault? Had
some innocent person been the victim of a
careless driver? Surely someone had been
careless. But could someones carelessness,
nevertheless, be offset by extra care on the
part of another? Was someone saying to
himself, I could have avoided it. If only
I had waited one second longer! If only I
had not assumed the other driver would make
that move!
There are many bits of ill fortune we
could avoid in life if we had done things
just a second sooner, or later, or a little dif
ferently. Yet, does the fact that we do these
things always imply that we are careless,
or lack caution? It is more likely that our
mishaps occur because of the blind, driving
force of HABIT.
Over a period of time, a driver of an auto
mobile develops a number of habit patterns
associated with his driving. He develops cer
tain reflexes to obstacles and traffic signals.
The longer he uses these reflexes without in
terferencethat is, the longer he finds all
traffic patterns following prescribed stand
ardsthe more powerful his habits become.
On some fateful day, then, when some new
element of traffic intrudes on his course, he
may collide with it and suffer mental and
physical injury. This could happen even if
he were aware of the impending collision in
time to avoid it.
Since avoiding obstacles in driving situa
tions requires quick thinking and snap judg
ments, anything that obstructs the processes
of thinking and judgment is enough to delay
a reaction just long enough to cause an acci
dent. Habit is such an obstruction. It is like
another voice speaking, arguing against rea
son, when a judgment must be made. Al
though you may objectively know what to do
in the face of an impending collision, there
is momentary hesitation as reason grapples

with habit in order to assert itself in the face


of a new situation.
Habit is a property of the mental proc
esses by which you will act in a uniform way
in the same straight line, unless you are
acted upon by some external force, a prop
erty similar to inertia in physical things.
Like many things in life, habit has its posi
tive and negative values. It can be a force
for good, or a force for evil. Inertia can be
a useful tool, or a dangerous obstruction.
The automobile driver is one person who
is easily subject to the inherent dangers of
habit patterns. While driving, he is living
in a world in which things happen quickly.
He has to be constantly alert to changes in
his environment. He must be on guard
against habit patterns being in control of his
mental processes during the time he is driv
ing. Deviation from normal traffic processes
is a potential hazard. A driver can take very
little for granted. He must wend his way
through traffic as though he were doing it
for the first time; watching for every event
uality; waiting for the unexpected. If he fails
to do this, inertia will not allow him to make
adjustments in time to avoid collisions.
We are dealing here with a life force
which in the total picture has a positive val
ue to man. Habit patterns are part of the
economy of life. They take charge of the
many routine requirements of our lives with
out any thought or conscious effort on our
part. They provide us with an automatic
control system which takes us through the
course of each day almost effortlessly as far
as our mental and physical processes are
concerned.
Like any automatic process, however, habit
patterns are unthinking. They carry on,
with an impersonal determination, the tasks
for which they have been set. Thus, they
must be carefully examined and adjusted by
the individual so that they serve him in the
proper manner.
Automatic equipment in industry, such as
the automatic pilot which guides a plane on
its course, is preset, or programmed to do a
certain task. It operates only on command
and can be turned on or turned off at will.
It can do a variety of work for its operator,
but each task it is asked to do has been care
fully considered by the minds that conceived
it. Checks and balances are set up so that

the automatic equipment will not bypass or


override manual instructions.
The human habit pattern is not much dif
ferent from this, except that automatic be
havior can be initiated by another factor, and
that is the repetitious performance of a cer
tain act. We humans can manually establish
habit patterns. But habit patterns will also
form of themselves by simply imitating any
thing we do often enough. Therefore, it is
not always easy to control our habit pat
terns. They become firmly rooted almost be
fore we know it. As a consequence, we must
be on guard in the face of critical situations
where unwanted habits may prove a handi
cap. Critical situations are those in which
quick responses are called for. It is in such
situations that our habit patterns can cause
us to act without thinking, for there is little
time for thought.
In all situations where there are pressures
bearing down on us, we should slow down.
We should give ourselves thinking room. In
a conference, or a social situation, we should
think before we speak; hesitate before we act.
We should not let our habits act for us in
these cases. Habits should not make decisions
or form policies. Habits should carry these
outefficiently. But whenever a decision or
a judgment has to be made, we should slow
down so that someones future is not deter
mined by preset instructions which may or
may not have been valid at the time they
were made.
While we should exercise caution with re
spect to habits, we should not overlook their
intrinsic value. As has been said, habit pat
terns are an economizing influence in the
individuals life. What should be emphasized
is the manner in which habits are formed.
We should make every effort to create good
and constructive habit patterns.
As Rosicrucians, we have the methods
available for creating new habits, or breaking
old ones. We can program our automatic
behavior system in a way that it will serve
us in the best possible way. We can have
our habit system alert us to almost anything.
We can have a habit tell us to think before
we act, or to slow down when pressures in
crease and situations become critical. Mean
while, in each sanctum periodin each quiet
momentwe should be establishing modes of
conduct that will see us through our most
critical periods in an honorable and success

ful manner. In this way, when we absolutely


must act instinctively, we will still act as we
would want ourselves to and not in some
manner that we would later regret.
The ability to establish or eradicate habit
patterns is one of the Rosicrucians most
useful tools. He can give commands to his
subconscious that will do everything from
getting one up on time in the morning to say
ing the right thing to his boss or a client
the next day. Well-programmed habits will
have him doing the things he should be doing
in spite of himself. He will be cheerful,
humble, respectful, considerate, understand
ing, aggressive, or anything else he wants to
be. He will remain calm and cool under fire.
He will eliminate habits he does not want.
He will prescribe essential steps for better
health. He will effectively direct the affairs
of his life.
Man is said to be a slave to habit, and, of
course, he is said to be enslaved by automa
tion today. But habit and automation are
slaves of man. They should be his to com
mand. If he does not command them, he is
simply rejecting one of his most valuable
allies in the struggle for mastership.
Many people reject automation because of
a fear that it might take over their lives; that
somehow they will be trapped by its en
croachment. However, they have the option
to alter automatic behavior to suit them
selves. Like anything else, the continuous
adjustment of habit patterns requires con
centration and attentionwork and effort
but not as much work and effort as a person
brings on himself when he bypasses this
natural economy of life.
Rosicrucian students should make the most
of our unique method for directing these
forces. Gradually we can cleanse ourselves
of undesirable habit patterns and introduce
desirable and useful ones. It is well to re
member that some habits can be employed to
enforce others, too. If we wish to form the
habit of taking a daily walk, for example, we
can, then, initiate a suggestion that will re
mind us of our intent to develop the walking
habit.
The particulars of giving commands to our
subconscious are outlined in monographs of
every degree. The commands have the same
effect as repetitious acts in the formation of
habit patterns that will carry out assigned

tasks for us without further need of con


scious .effort on our part.B
When Do We Stop Studying?
Occasionally members say: I have been a
member of the Order for a number of years.
I would like to know when I reach a point
where I have completed the studies. In
other words, when will it no longer be
necessary for me to continue as a student,
receiving the teachings and instructions?
Such members, perhaps, are considering
the Rosicrucian studies in the same light as
a course in accountancy, art, or some phase
of engineering. In the latter, when certain
basic points have been made, the course is
completed.
There is really no parallel between such
other studies and the work of the Rosicrucian
Order. It must be understood that as mem
bers we are studying cosmic and natural
law. We are studying the phenomena of
Being Itself in relation to ourselves. The
question could well be asked: When will
man know everything about himself? Or,
when will man have complete knowledge of
the Cosmic and of natural law? The intelli
gent person will reply: Possibly never! He
knows that man keeps on discovering through
experimentation and through learning. In
fact, the more he knows, the more he knows
he has to know, or should know.
We never reach the end of learning fully
about life and preparing and adjusting our
selves to it. In our monographs we speak
about evolving our consciousness. The more
we evolve our consciousness the more we
realize what a paucity of knowledge we
really have and how much more we are in
need of.
So the true Rosicrucian student realizes
that there is no end to the Rosicrucian
teachings and philosophy as long as those
teachings are continuing to unveil unknown
knowledge about ourselves and our cosmic
relationship.
In fact, I think we will all agree that it
would be an egoism for anyone to say: I
have now concluded my studies about life.
I no longer need to study anything regarding
nature and the Cosmic. I am now omniscient.
Consequently, there is no further necessity
for the monographs and the teachings re
garding these things.
(continued overleaf)

We can see how ridiculous such a state


ment would be.
In this regard, I would like to quote from
one of the monographs prepared by Dr. H.
Spencer Lewis. It is from one of the higher
Degrees. The exact wording is:
I know that you know all this, and yet I
know that your ambitions are not of a per
sonal and selfish nature which make you
think there is nothing more for you to gain
through your studies. I am still studying the
work, and I cannot see how I will ever get
through studying, for the more I study of the
teachings the more I realize what there is
to know. Each time I delve into the Rosi
crucian manuscripts to prepare some more
material for this . . . Degree, I am just as
keenly interested as a student in the early
degrees, or as you are when waiting for
another . . . Degree monograph to come.
Each new line, each new thought, makes me
feel that there is so much yet that is not
understood, so much yet to be revealed, that
what we have attained seems like the kinder
garten work.X
Should We Be Perfect?
Perfection is an ideal. It is an ideal that
many people try to attain in one channel or
another during their life. We are taught, in
accordance with the ethics, philosophy, and
religion that are prevalent in the Western
world, to seek to be perfect. In school we
are taught to try to achieve as near as possi
ble a perfect grade in our studies and to try
to do everythingor rather, every act that
we performin a perfect manner. Rut being
perfect in thought or in our wish as a man
ner of living and in actual practice are two
very different things.
All my life I have been what is commonly
and popularly called a perfectionist. It has
brought me much grief, many problems, and
actually caused me to lose friends and to
have misunderstandings with my associates.
To be a perfectionist is to assume a rather
heavy burden. This concept attempts to di
rect us not only to seek perfection in every
thing with which we deal, but it also drives
us as individuals to be as perfect as we can,
or as we understand, in everything that we
do. Furthermore, it causes us also to demand
perfection in what is an imperfect environ
ment, and this is the point that can lead us
into difficulties.

The perfectionist believes that everybody


else should seek perfection, which is a worthy
idea but not one with which we will find
full agreement among our friends, acquaint
ances, and associates. Such an idea of per
fection further presupposes that everything
with which we deal will be perfect. Actually,
we know from hard, sad experience that very
few things which we contact in life are per
fect. Most of them fall far short of that
perfection.
The question arises, Should man strive to
be perfect? Is it ordained by the cosmic
scheme of things that perfectionism is a way
of life? As I stated to begin these comments,
to be a perfectionist is a very fine ideal but
not always a practical one. The fact of the
matter is that the physical universe itself
is only perfect insofar as it functions in ac
cordance with the cosmic law that maintains
it. God put into effect certain laws, which
are the cosmic laws, and they proceed to
function as He ordained them, but man ma
nipulates the manifestation of these laws,
the physical universe, for example. Since he
does not know all the final answers to all the
questions that have to do with their being
and their existence, in his manipulation of
them he produces imperfect results.
With all mans growth in the physical
sciences, he has not yet produced a perfect
physical machine. The automobile, in which
much money has been invested and much
research done, lacks perfection. Mine sud
denly stalled at a busy intersection this
morning as I came to work, much to my
annoyance and embarrassment. I had fol
lowed the manufacturers instructions in
detail. The car had been serviced by the
manufacturers representatives. There was
no reason why its engine should have ceased
functioning at that particular point on this
particular morning when my patience was
already short and I was in a hurry. In
other words, that particular mechanical con
trivance was not perfect, and I doubt if
there will ever be a machine made in the
physical world that is perfect.
If man were perfect and could control the
cosmic laws, the physical laws, and the spir
itual laws of the universe perfectly, then he
would not be here. Only God is perfect, and
only those who have attained divine con
sciousness are near perfect. Those who are
perfect are no longer reincarnating and deal

ing with the various problems of the physical


world.
It is not my intention to state that, be
cause of these conclusions, man should not
seek perfection, but he should be reasonable
and realize that one purpose of life is growth
toward perfection. We need not burden our
selves to the point that we become a bore
to our associates, injure our own health, or
cause other inconveniences and problems in
trying to be perfect. We should, rather, sur
vey our life and find satisfaction in the fact
that we may be nearer perfection than we
were yesterday, a year ago, or ten years ago.
In other words, perfection is a point toward
which evolvement should be directed, real
izing that, as we improve ourselves, our
understanding of our environment, and the
nature of our inner selves, we are evolving
the attributes which are those that make man
the creature and incarnated soul he is.
I therefore believe that we should not be
too hard on those who lack perfection, that
we should not be too firm in demanding
perfection from others about us or inculcat
ing it into the education of the youth. Rather,
we should exemplify and teach that one pur
pose of life is to work toward the under
standing of life and the universein other
words, of growing toward perfection. To be
able to do something better, to understand
some functioning of living better than we
did in the past, to be able to appreciate the
values of the spirit and of the mind where
previously we only looked to the physical
and to the satisfaction of the senses is to
have grown toward perfection and to have
directed ourselves toward achieving a degree
of the cosmic evolvement for which man
lives.A
Right and Wrong
People who strive to do the right thing
are very often faced with the dilemma of
knowing what is right. Take the problem of
this young lady who relates: On a recent
trip with a friend of mine, I was somewhat
embarrassed when she continued to gather
souvenirs from hotels and restaurants along
the way. I know that many people do this,
and nothing is ever done in most cases, but
I would feel terribly guilty about doing it
myself. In fact, I feel guilty just being with
someone who is doing it, sort of like an ac

complice. I even feel guilty taking matchbooks which are offered free.
My question is: Is there an absolute right
or wrong about such things, or anything in
life, for that matter? My friend says she
feels no guilt. I find that hard to believe;
but I am perplexed, not knowing whether
my strong guilt feelings are a result of con
ditioning, or simply a sense of what really
is right or wrong?
The standards for right and wrong are
usually set by society. Therefore, they are
relative. However, the specific acts which
society has termed right or wrong are based
on universal phenomena which have been
observed over a period of time. In principle,
right is any act which contributes to an over
all pattern of harmony. Wrong is any act
which disturbs the harmonious setting of the
people and situations involved.
A right act would also be one which cre
ated minor disturbances in the process of
bringing about harmony, but which ulti
mately brought forth a harmonious situation
more far-reaching in its effects than the sum
of the minor disturbances it caused en route.
Right and wrong can also be identified as
good and evil. A good thing is that which
brings harmony. An evil thing is that which
brings discord.
Sometimes people are blind to the effect
that their acts have on others. Thus the
Golden Rule: Do unto others as you would
have others do unto you. Here you have
yourself as a guideline. The Golden Rule
is easily understood and easily applied. You
need only to analyze your every act and ask
yourself how you would feel if someone else
acted that way toward you.
Taking souvenirspropertywithout the
consent of the owner is clearly a wrong by
these standards. It causes a loss for the
owner and a degree of discomfiture as he
adjusts his supplies and his budget to make
up for the loss. What the casual thief fails
to realize is that if his action were to be
condoned, hundreds more would follow his
example. It is never a case of just one ash
tray wont be missed! If what is right for
one is right for all, then a costly number
of ashtrays will have been lost.
In the course of life, many acts which
incur discord are committed in the cause
of an ultimate right. A spanking, a hard
workoutdisciplines of any kindare exam-

pies of acts which incur discord in the in


terest of bringing about a more beautiful
result. A man who prunes his trees or sprays
for insects is incurring discord in the interest
of greater harmony and beauty.
Generally speaking, people are aware of
what is right and wrong, since man has the
ability to sense discord or harmony in what
ever he does. A feeling of guilt, however, is
largely a conditioned response to doing
wrong, and it is possible for people to do
wrong, knowingly, and still feel no guilt.
For example, a person who has never been
educated to the concept that stealing is wrong
would never feel guilt when taking someone
elses property. He may be conditioned to
run if he is seen, or hide the stolen goods
if he is about to be questioned. He runs, or
hides, however, not because of guilt, but be
cause he does not want to get caught, or he
does not want to give up the goods.
Guilt is a moral concept, and in the early
stages of childhood we are taught to fear
stealing. We are further taught that stealing
will be seen and punished by parents, by
police, or by God. Thus we have someone
looking over our shoulder at all times, and
we associate with stealing this feeling of be
ing watched. The same technique is used
with regard to lying, swearing, trespassing,
and so on. These are part of the moral disci
plines laid down by the great religious move
ments of the past. Without these disciplines
children would walk into immoral or anti
social situations without any feeling of guilt
whatsoever. Guilt is one of the safeguards
built into our moral system, to ward off the
hurt that could come to another if stealing,
lying, cheating, etc., were condoned.
Moral disciplines are extremely important
in the rearing of children. Before reason
takes hold, the impressionable consciousness
of the child must be directed into that kind
of behavior regarding right and wrong that
will bring the greatest amount of harmony
into his life. All those standards of conduct
which society, over the centuries, has
deemed necessary to the well-being of self
and others must be impressed on the child
as immutable laws which will brook no
transgression. A concept of a universal
watchdog is a pictorial presentation of
Karmathe true and unyielding balancer.
If we do away with Santa Claus, angels, and

gods, then we must represent Karma in some


other understandable, pictorial form.
Guilt, then, is a conditioned response. There
is only one caution to be introduced before
leaving this subject. All feelings of guilt are
not necessarily valid. A feeling of guilt about
some actual wrongdoing, such as stealing,
is commendable, but many people have guilt
feelings that are not related to injury or
hurt for another, but were introduced by the
persons parents or his environment simply
on the basis of prejudice, personal prefer
ences, or opinion. They were introduced
simply because the parents did not want the
child to do a certain thing which was purely
personal on the part of the parents, and not
related to a generally accepted social or uni
versal standard.
To make a child feel guilty about such
things is to place inhibitions in his path
which could seriously obstruct his progress
and adjustment to life in later years. Ex
amples of this kind in which parents impose
guilt feelings are dating, eating sweets, asso
ciation with people of other races or religions,
putting money in bafaks, going barefoot,
wearing certain clothing, exercise, and on
and on. Old wives tales and the continuation
of superstitious practices are all part of feed
ing children wrong information about which
they will have guilt complexes in later years.
Guilt is an inhibiting factor. If it inhibits
one from wrongdoing, it is good and valid.
If it inhibits one from dealing with the real
adult world in a constructive and normal
way, it is invalid and harmful.B
Is God Bound by Law?
We have with us at this time a youth of
our Junior Order from Australia. Some of
the questions submitted by the Junior Order
members to their instructors challenge the
ability and knowledge of adult Rosicrucians
to answer. He asks a series of related
questions, but for brevitys sake we will
combine them into a single question which
we believe adequately represents them. If
God is the Creator of all existence and has
established the laws of creation, is He then
bound by them?
Perhaps one should first arrive at a con
ception of Deity as held by the young
Junior Order member. For example, if one

believes in Theism, he then conceives a God


who is a Creator and yet is immanent in
nature, that is, continues to dwell in mind
and power in the universe which he has
created. This kind of God has within his
power the means to establish the order of
the universe, or so-called natural law, and
to likewise alter it arbitrarily.
Gods will in theism is the determining
and supreme factor. Everything is made
subordinate to and emanates from it, nothing
ever being independent of it. Consequently,
in Theism it is theorized that that which can
bring something into existence retains con
trol of it so as to be able to alter or dispose
of it at will. Theism makes its God trans
cendent in power but never completely re
moved from that which he has brought forth.
Consequently, the believer in Theism must
assume that no natural lawor so-called
spiritual lawis immutable. In other words,
any one of them is subject to revocation by
the divine will. In fact, miracles may be
described as the belief in this arbitrary mo
tive or suppression of a natural law in ac
cordance with some divine purpose.
However, the Deity may also be described
in terms of Deism. This term was especially
introduced by a group of English philoso
phers two centuries ago called the Deists.
This conceives God as the Creator of all
reality, but once having created it, he com
pletely transcends the world. In other words,
he is not immanent in nature. In creating
the world he also establishes the mechanism
by which it shall exist, that is, the system of
natural laws. These laws are immutable,
neither God himself nor man can alter them.
It is assumed that they are infinite and
inexorable. The laws, however, are equitable
as they are applied equally to all men.
This system of laws may be said to be
detached from the Divine Mind which pro
claimed them. They have been given an
inherent motivation initially and thereafter
continue without further direction or im
petus.
In Deism, duality, of course, still exists.
There is God on the one hand, and there is
that which he has created, with its inherent
order and laws by which it continues, on
the other hand. An analogy may make this
conception of Deism more comprehensible.
A watchmaker designs and constructs a
watch. He has so designed and created its

mechanism that once it is completed, it


thereafter operates without any further at
tention of the watchmaker. He is then
through with his product. He has made the
watch not only to be but that likewise it
shall perform without his continual attention
to it. He is superior to the watch, yet it no
longer needs him to perform its function.
He has built into the watch the mechanism
by which his idea is carried out.
Then another conception of Deity is
Pantheism. This is the belief that God, as
Mind, permeates all things. All things are
of God because he is in all things. However,
no single thing is all of God, nor is any sum
total of things the full nature of God. Rather,
God is manifesting in each thing as its na
ture and its order. The more complex the
manifestation of nature, the more of the
infinite natuA of God does it express. In
this sense, the Divine essence of a plant is
no less Divine than that which is in man.
But in man there is in the quantitative
sense more of God because man is a more
complex expression of the Divine than is a
plant.
Theism and Pantheism are widespread
beliefs today. Of course, there is no arbitrary
decision as to which concept is right. Ortho
dox Judaism and Christianity support
Theism by reference to the Bible. The
Pantheists will find logical support in
philosophical doctrines and in the interpreta
tion of certain religious works. Deism rides
the fence between these two extremes. None
of these three concepts, of course, can in any
sense be termed atheistic. All three have a
teleological conception, that is, they hold to
the idea of an original purposeful cause be
hind all creation. The Deist view may
consider the operation of the universe after
its creation as being mechanistic rather than
a vitalistic function.
However, from the point of human
reason, allowing for its frailty, it does seem
more just that the laws of nature, if di
vinely created, be immutable and not ar
bitrarily changeable even by a divine will.
It is difficult for man to conceive how to
conform to a transcendental arbitrary divine
will and not in some manner offend it. It
seems more within the grasp of human in
tellect and possibility to study the laws that
such a mind has established and to rely on
their uniformity of function.X

ties. Those that have perfect health certain


Health and Success
should use those abilities to the greatest
A soror asks the Forum to discuss personal ly
extent
that is possible, but that does not
health and its possible relationship to success,
the individual who has a less perfect
insofar as the Rosicrucian experiments and excuse
degree of health from using his potentialities
general psychic development are concerned.
and abilities to the fullest extent he can.
This is a question that occurs to many indi Therefore,
this matter is a relative one. All
viduals. In fact, I am of the opinion that of us are equipped
with certain abilities, po
it probably occurs to every Rosicrucian at tentialities,
and
tools
with which to work.
one time or another during the course of We are placed here, incarnated,
as it were,
his study of the Rosicrucian teachings.
in
this
world,
to
experience
the
life
that is
Those individuals who have health prob
lead.
lems that are more noticeable than those of oursWetomust
we have to the fullest
some other individuals are, of course, more that we can.useTowhat
develop psychically to the
conscious of the possibility of a problem de fullest extent possible,
regardless of physical
veloping. I feel that I can be more sympa conditions, is our obligation.
those
thetic with this problem than possibly an who have physical handicaps toPossibly
overcome
individual who had never had such a prob those who in the end, by their additional are
ef
lem. Some years ago I was fortunate in be fort, will have evolved the most.A
ing in close contact with a frater who was
an outstanding physician, and he told me
The Big Eye
many points of view that have helped me to
Television is still in that early stage of
adjust the shortcomings which I have physi
acceptance where it receives a great deal
cally with the proper point of view in regard
to the general area of our Rosicrucian teach of undue criticism. Like the automobile, the
telephone, and the radio before it, television
ings and of psychic development.
is set upon for upsetting a former way of
The general idea which all of us should
keep in mind is that no two human beings life. Now, its critics say, man has become
are identical. While in the sight of our Cre a sterile, inactive spectator who is glued
ator and under the laws of free countries ^to his television set, when he should be out
creating, playing, and doing something
each individual has equal human rights, we
worthwhile. When the automobile came
are as individual entities different in many
respects. This is in accord with our funda upon the scene, it was criticized for taking
people away from home. Now television is
mental teachings. The soul incarnates into
a body in order that it, in some way, de criticized for keeping them at home.
It seems to be a consensus that the offer
velops a more acute awareness of the soul
personality. When we stop to think of it, it ings of television include a great number of
is obvious that the development of one indi programs which appeal to the intelligence
vidual must be different from that of another. level of a twelve-year-old.
This is not necessarily bad. After all, in
Consequently, none of us is equipped with
the same bodies having the same potentiali telligence is not measured by chronological
age. An intelligent person is intelligent from
ties and the same abilities.
An individual who may have a temporary age one to one hundred.
The tastes of a twelve-year-old vary con
or chronic physical condition is, in a sense,
working with a handicap, and he may feel siderably from that of his adult counterpart,
that, because of that handicap, his psychic however. Instead of the often pessimistic,
development is not what it should be or as cynical viewpoint of the adult; instead of
good as it could be if he were in perfect the adults proclivity for violence, lust, and
health. On the other hand, if this individual other human weaknesses; the childs tastes
will look about him and examine the lives run to high adventure, comedy, and fantasy.
of every person he knows who has perfect It is rather refreshing to revel in the lawhealth, will he find that they are more psy and-order theme of westerns, the do-goodchically developed than he? Are they better? unto-others theme of supermen, the tender
nostalgia and moral lessons of the family
Are they even happier?
In other words, many of us do not use the themes, or the fantasies where good always
full extent of our potentialities or our abili triumphs over evil. Compared to much of

what the cinema and newspapers stress, these


programs are on a high plane of entertain
ment.
There is an old Biblical admonition that
unless you become like little children you
cannot enter the kingdom of God. This has
many implications, but it is something to
think about.
Television is largely an entertainment
medium and, of course, most of the programs
are intended to entertain. Perhaps one of the
most valid arguments against television is
that people spend too much time watching
it. Perhaps some people do. This is a human
problem, and each person must decide for
himself how much television is good for him
and how much is bad. He must treat it as
he treats his other indulgences and practice
moderacy.
Television, like numerous innovations be
fore it, reaches a saturation point in the lives
of its viewers. It takes its place in peoples
preferences, and, as long as people prefer
other things, television will only fill that
time in their lives when, in their opinion,
there is nothing better to do.
Man always has had idle hours. Now, in
many cases, these hours are generally filled
with exposure to other peoples experiences
to life. Though largely entertaining, tele
vision provides news, documentaries, travel,
and dramatizations of the ordinary ways of
people and things. The programs whet his
interest in other activities, and thus spur him
to mingle more, to understand other people
and their problems, to be more conversant
with what goes on outside his usually shel
tered life.
There are those who feel that people are
busier than ever beforemore creative, more
participating, more interested in the world
about them. Television has, in many in
stances, filled a gap in the average home.B
Mystical Belief vs. Knowledge
A Fra ter addresses pur Forum with a
profound and interesting series of questions.
The principles and teachings of the Rosi
crucians are acceptable because they can
and are made valid by exercises and experi
ments and, as well, they are the most logical
to reasoning on the subject of lifes mysteries.
However, there is an enigma, almost a
paradox, in the Rosicrucian philosophy when

one, I at least, try to understand the sig


nificance of the verb belief in relation to any
theological concept. I dont mean a byplay
of semantics, but in the actual application
of the act.
Even though the Rosicrucian Order is
nonsectarian it requires a belief in some
form of Deityyet, it teaches the code of
the mystic: to have no beliefs, only knowl
edge, or a frank admission of not knowing.
How is the logic of the explained?
How does one achieve or constitute a
belief in his consciousness without the sup
port of an experience?
Without delving deeply into the semantics
of belief and knowledge, we do feel that some
semantic reference to the words should first
be made as a preliminary to an answer to
the above questions. Belief is an assumed
knowledge. It arises out of personal con
clusions but is unsupported empirically; that
is, by the fact of experience. Knowledge is
that which can be demonstrated, at least at
the time, by reality or what is termed truth.
Beliefs can be either an obstacle to knowl
edge or an impetus toward acquiring it. The
individual who acquires traditional beliefs
and accepts them without question or at
tempts at solution may be obstructing that
knowledge which is factually opposed to
what he believes. Unfortunately there are
millions of persons who because of the hal
lowed aura surrounding certain theological
beliefs will never question them when in
fact such may be easily refuted by available
knowledge.
On the other hand, where no knowledge
about a subject may be extant, or at least
the individual is not aware of it, his belief
about it may become the incentive to in
vestigate. It has often been the current
analysis of a belief about something which
aroused sufficient intellectual curiosity to
probe it further, leading to eventual knowl
edge.
Is it not better to form a logical beliefone reasoned about a mystery which as yet
defies empirical confirmationthan to have
no idea about it at all? We are reminded,
for example, of the beliefs of the Greek phi
losopher Anaxagoras in the 5th century B.C.,
who held certain ideas regarding the surface
of the moon and the nature of the sun. It
was objectively impossible for any exact
knowledge to be had astronomically of these

two celestial bodies at that time. Such would


have required instrumentation not available.
Anaxagorass reasoned beliefs filled the void
at the time. They stimulated discussion and
speculation. Remarkable it is also that his
conclusions about both the sun and moon
approach the scientific knowledge we now
possess of them.
It is correct to say that we seek knowledge
as Rosicrucians. We do not want ft just be
lieve. From the knowledge which we do
possess and which is possible of demonstra
tion, we arrive at certain beliefs about that
which as yet we do not know. We hold to
these beliefs as relative truths until such
time as they are either refuted or substanti
ated as knowledge. Gradually such a conver
sion takes place.
As Rosicrucians we believe in a transcend
ent power, a conscious force permeating the
universe upon which all is dependent. In our
individual mystical exercises we may have
at times an awareness of a universal tran
scendent power. The interpretation of that
experience is left more or less to the indi
vidual. He may believe that he has contacted
a personal god or an impersonal mind, or
perhaps a pantheistic force and intelligence,
etc. This, then, is representative of the kind
of beliefs an individual forms so as to round
out a personal philosophy in lieu of absolute
knowledge. However, such beliefs should not
become dogmatic. The mind of the individ
ual should be willing to search within him
self and his world for proof or disproof of
what he believes. His obligation is always to
transform beliefs into knowledge.
We agree with the Fra ter when he further
asks: Is not the acceptance of a religious
belief really a self-deception? A religious
belief is deceptive if there exists irrefutable
knowledge to the contrary. Certainly it is
not harmful to accept a belief which is com
patible with ones own understanding and
provides some intellectual satisfaction where
mystery exists, and for which at the moment
there is no possible objective solution.
There are two types of positive beliefs.
One is where the individual wants to believe
certain concepts because they appeal to him
rationally and emotionally. He, then, is moved
to demonstrate, to prove to others the recti
tude of his belief. This individual wants to
know the truth. His belief is his theory of
truth. But he is open-minded and intelligent.

He doesnt want to deceive himself and he


will therefore refute his personal belief if
he finds it wrong upon the discovery of
knowledge.
The other type of positive belief we may
call dogmatism and obstinacy. The individ
ual arrives at a conclusion; since it is his
own he wants to retain it regardless of any
flaws it may possess. He stubbornly refuses
to entertain any opposing ideas or even any
facts which might contradict his conception.
Take, for analogy, the orthodox theological
conception that men are as they are as a
result of divine willthat is, that they are
each a divine creation. The latest biological
findings in connection with DNA and RNA
show that the pattern or genetic code of the
living cell is transmitted, that the cell de
termines the organism and also certain be
havioral characteristics are in this code. This
template of the cell or code can be altered
by mutationthat is, by some change brought
about so that the organism will become quite
different from its parent. All of this refutes
the belief that man is individually divinely
created as he appears at birth.
The individual holding to that idea must,
in the light of these findings which have been
demonstrated, form a new version of his be
lief; as for example, that the mechanism of
the DNA and RNA function is part of a
natural order established by the divine will
in other words, that these variations of the
cell occur as part of a great scheme or order.
Man will always have beliefs because
psychologically the human mind abhors a
hiatus, that is, gaps, in its knowledge. The
unknown is fundamentally fearsome to man;
he only feels secure when he has converted
the unknown into the knownat least to his
own satisfaction even if at the moment the
idea is not true.X
New Home New Job
The Rosicrucian Forum is often asked for
advice on matters affecting a persons ma
terial welfare. As an example, here is a
question submitted by a nonmember a short
while ago: This is a strange introduction
from a stranger and, at present, a nonmem
ber of AMORC; yet I feel the strongest urge
to share some of my thoughts and needs with
you. I am making sincere efforts to relocate
in a new job and country since the atmos

phere here is certainly not conducive to


meditation, serenity, or compatible compan
ions. How I came here is another story.
Could you, or would you, be motivated
to send along some pearl of wisdom as to
how to begin a new life of substance and
value? I feel like I am in a quagmire. I
would like to move nearer to where my
married daughters are, without being too
close, and have a mobile home so it would
be easy to movebut where? I think I should
have a position before I contemplate moving
willy-nilly, dont you?
I believed that the right job, in the right
town, at the right price, would become known
to me so I could move in the right direction
for the benefit of others as well as for myself.
Now, I have only six weeks in which to lo
cate something, since my job will terminate
at that time.
With my deep faith in the tremendous
power supplied by Omnipresent Mind, where
is the missing link? What is the failure
within me that is holding back the good, the
life, the wisdom, and, mostly, the love I seek
and need?
The Rosicrucians emphasize that the at
tainment of ones ideals depends upon two
things; visualization and action. Many peo
ple concentrate on the first aspect, visuali
zation, but then simply wait for something
to happen. Visualization only gives us the
tools we need and sets into motion responsive
situations in our environment which we at
some point must contact.
It is in this effort to make contacts that
many people let down. In other words, we
have to make some move first; exert some
effort toward attaining those things we want.
In what this woman has said, she seems
to have made all the preliminary steps. She
knows more or less what she wants. She
knows more or less where she wants to live.
It would seem that the next thing to do
would be for her to go where she wants to
live and look for the position that she wants.
It is likely that in most cities of any size
today there are opportunities for capable
people with office experience.
Since she has children near where she
wants to be, they could act as a temporary
base of operation, so that she could look for
the right place to live and the right place to
work, calmly and unhurriedly. She could
begin by following her inclinations and in

tuition, along with such basic resources as


want ad columns, a search for both a mobile
home and a position in a reasonable radius
of where she wants to live.
These are some thoughts on the matter
and are more or less the approach that Rosi
crucians follow in their search for harmony
and the good life.B
ESP and Spirituality
A Frater rises to ask: Is psychic phe
nomena detrimental to spirituality? By psy
chic phenomena I mean in particular
extrasensory perception. To my mind, only
uncontrolled psychic phenomena is actually
detrimental to spirituality. What is the opin
ion of the Forum in this matter?
The psychic functions of man are normal
and natural, not supernatural. By normal we
mean they are a part of the operative nature
of man. They are, in all their phases, part
of every individual. In some persons, how
ever, like talents, the psychic functions are
more developed and more easily expressed.
In other persons, phases of the psychic self,
its attributes, lie dormant so far as the in
dividual is aware of them.
The function of extrasensory perception,
or telepathic communication, to be more spe
cific, insofar as its mode of operation is con
cerned is still a matter of theory. We are
not as yet so thoroughly familiar with what
we may term the mechanism of the subcon
scious as to explain the processes of cryptesthesia. Apparently the mind can perceive
communication, that is, receive the trans
mission of intelligence by other than the
receptor senses, and this accounts for the
term extrasensory perception.
It would seem, to relate one hypothesis,
that the sympathetic nervous system and a
certain cerebral area have a sensitivity or
receptivity to vibratory frequencies far ex
ceeding the rate of the common peripheral
sense reception. Thought energy, it is as
sumed, can under certain conditions, partic
ularly with the impetus of intense emotion,
produce certain high harmonics of itself.
Such a harmonic in energy form apparently
radiates at a tremendous velocity.
In tests of telepathic communication,
which were controlled and results verified,
it appeared that the transmission of thought
was instantaneous and not affected by dis

tance or physical substances. In other words,


it mattered not whether the individual was
placed in a metal shield, that is, in a non
conducting electrical field. Consequently the
kind of energy transmitted presumably must
be such as is as yet unknown. It is of a psy
chic quality. By that is meant, in scientific
terms, a subliminal power differentiated
from that which is objectively and empiri
cally discernible.
It is possible that everyone to some extent
may developor awakenthis psychic attri
bute. We know that Rosicrucian exercises
which have been concerned with this subject
for centuries, even when science would not
consider it, do stimulate these powers; that
is, quicken them. However, we also know
that such psychic attributes are naturally
more developed in certain individuals than
in others, even without any practice or spe
cial techniques. It is just as some persons
have a greater esthetic sense in regard to
the arts such as music, painting, or creative
writing.
Extrasensory perception cannot be danger
ous to health unless the individual enters
into some form of practice that taxes his
nervous system. There are exotic and radical
methods concerning cryptesthesia taught by
some occult movements that are detrimental
to both the physical and mental health. The
individual is not given any basic training
in the fundamentals of psychology. Conse
quently certain phenomena which he expe
riences he may attribute to the supernatural,
to disembodied ghosts, or spirits communi
cating with him.
For analogy, many devotees of the planchette or Ouija board do not realize that the
motivation of their own hands in spelling
out words and sentences is principally due
to their own subconscious responses. They
most often assume it to be thoughts coming
to them from others. If they persist in giving
their will over to these impulses they even
tually lose the ability to discern the differ
ence between reality and their own random
subconscious ideation.
In utilizing our psychic powers, especially
those subliminal ones with which we are not
familiar, caution must be exercised. One
must not practice fantastic methods or sys
tems that one may read in a book by some
unknown person who claims authority for
himself. It is not that our psychic powers

are inherently dangerous, rather they are


potentially so due to lack of intelligent and
proper application of them.
This same principle applies to our physical
powers: overexercise, the wrong exercise, the
wrong diet and living conditions may make
otherwise normal functions dangerous. It is
a superstition to believe that ones psychic
powers can control another person against
his will. Even in hypnotism the subject either
must willingly submit to the suggestions of
the operatorand some cannot do thisor
take a drug which suppresses his will.
Otherwise he cannot be hypnotized.
It is often stated and even rumored that
research by certain governments is under
way to determine whether or not thought
can be transmitted so as to influence the
minds of other persons without their reali
zation that such is being accomplished. If
such a project were successful it would, of
course, constitute a danger especially if it
were for ulterior purposes.
Biologically we now know that the genes,
the RNA and DNA particles, can have their
genetic code altered. This code is what trans
mits certain characteristics, psychic and men
tal, to the offspring. It is a kind of template
or pattern of the structure that the new
form or entity will assume. If the organic
key to psychic sensitivity, to receptivity, to
telepathic intelligence could be discovered in
such a code, then under a tyrannical com
pulsion such an alteration could be enforced
bringing individuals under control. In other
words, such future individuals would be sub
ject to all thought transmitted to them by
certain persons having knowledge of these
changes. This, of course, sounds fantastic but
possibly not outside the bounds of the tre
mendous strides that biology and related sci
ences will be making in the future.
Psychic phenomena in certain of its as
pects constitutes what one may call spiritu
ality. Our spiritual being, insofar as our
consciousness of it is concerned, is our con
science and moral sense. It is those impulses
of the self and personality which we desig
nate as soul. Without these psychic charac
teristics we would not conceive of such a
function as soul, nor would we adopt certain
behavior to it that we call spiritual. If, of
course, man can find for some nefarious
reason the way to cause the physical organ
ism to distort or suppress certain character

evaluate the lives of others. All persons basi


cally are faced with similar problems, desires,
and human limitations. The differences be
tween people lie in their capabilities to meet
and deal with these problems.
The Rosicrucian Order, when it speaks of
the Mastery of Life, is offering a means
whereby mastery can be obtainedin vary
ing degrees, of course, depending upon the
individual. Within its teachings are the meth
ods and principles for attaining mastership.
However, it is still up to the individual to
apply these principles in his own life. Rosi
crucians do this bit by bit, but, being human,
they still encounter difficulty in fully ap
plying all they have learned. The human
capacity is such that mastery of ones per
sonal affairs is a long-term process.
Even those who bear the title, Master, have
not achieved the ultimate degree of master
ship. They hold the title because they are
teaching fundamental principles over which
in fact they have achieved a degree of mas
tery. Whatever failings a master may have
does not take away from the principles he
is espousing, and as long as a master con
tinues to perpetuate and uphold the ideals
of the Order in the knowledge that it is the
way of truth, he is a beacon toward which
all men should constantly strive.
There are those who like to find fault
with noble causes and noble deeds. By pick
ing at a flaw here, or an inconsistency there,
they hope to excuse or justify their own
weaknesses. Yet the flaws that show up in
the worlds great paintings, great music, or
great masters are as nothing to the shining
brilliance of their achievements.
Fools find fault with God.B

istics of the deeper consciousness, of the


psychic, then his spiritual behavior or nature
would be adversely affected.
It must be realized that we are psychoso
matic beings; that is, a complex of psychic
and physical interactions. One influences
and acts upon the other.X
The Failures of Masters
A young man from Tennessee who was
making an inquiry into the nature of the
organization was disturbed by the apparent
weak spots he had found in the lives of peo
ple who were supposedly masters in the past.
He states: I noticed in reading the literature
you sent me that Benjamin Franklin was a
Rosicrucian. AMORC claims the power of
maintaining health. If this is so, please ex
plain the fact that when Benjamin Franklin
attended the Philadelphia Convention of
1787, he was so sick that he had to be carried
to the meetings in a sedan chair.
Our inquirer cites several other examples
of Rosicrucian masters who have either been
in failing health, involved in legal turmoil,
or living in poverty.
A person first has to understand the true
meaning of mastership. Mastership means
making the most of one's potential. This po
tential varies in each of us. The average
person attempts to master one thing at a
time, and the gradual mastership of his whole
potential is a continuing process.
Mastership has many ramifications. A per
son can be a master of many things and still
fail in others. Many persons become masters
of a few things, but then they fail in many
things. This is what we must consider, as we

INTERNATIONAL ROSICRUCIAN CONVENTION


JULY 9 14, 1967

ROSICRUCIAN PARK - SAN JOSE, CALIFORNIA 95114

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The Leisure Hour Series


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SERIES A

SERIES B

SUPERSIGHT OR THE THIRD EYE


Is the pineal gland a remnant of this organ? Are
man's psychic sensitivity and inner perception de
pendent upon it?
WHAT OCCURS AFTER DEATH?
Here is a mystical and scientific treatment of this
great phenomenon that will fascinate you.
PSYCHIC PHENOMENA
Learn the basic psychological principles underlying
crystal gazing, automatic writing, and different kinds
of lortunetelling.
MAKE YOUR OWN PROPHECIES
Learn how to see the future develop logically and
intelligently out of the present.
COSMIC CONSCIOUSNESS
Learn how man m ay know the order of this universe
of which he is a part.
COLORITS MYSTICAL INFLUENCE
How does color affect your life? W hat is the mystical
law of color attraction?

WHAT IS PSYCHIC POWER?


You and every mortal have
access to this Cosmic force
let this booklet tell you about aw akening and direct
ing it.
THE ART OF MENTAL CREATING
Make your thoughts into effective causes from which
will follow realities.
SELF-HEALING
Here is a book that tells how to aid in the receiving
and recovering of health from the use of long-established methods of self-healing.
PSYCHOLOGY OF MYSTICISM
W hat are the psychological principles which mystics
use to attain mystical enlightenm ent and God rela
tionship?
MYSTIC ART OF BREATHING
Here is a revelation of the practices of breathing for
quickening the inner consciousness.
MYSTERY OF NUMBERS
Have numbers an inherent poweris it true that
such numerals as 3 and 7 are related to hidden uni
versal forces?

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June, 11 6 7
Volum e X X X V II No. 6

FORUM
A private publication
for m em bers of A M O R C

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Franklin Institute
Founded by B en jam in F ran k lin
is this wonderland o f science, fasci
nating to children and adults alike.
T h e building, a m em orial to one of
Philadelphias greatest citizens, also
houses the Fels Planetarium .

Greetings!
V

CATASTROPHIC PREDICTIONS
Bible, are principally symbolic generalities.
Dear Fratres and Sorores:
Divination, prediction or prophecy, has In other words, they could be interpreted in
engaged the minds of men since the begin various ways, and most times they were.
ning of recorded history. There are dual Events occurring now can, with some stretch
meanings of the word prophecy. It is a of the imagination, be made to seem a ful
mistaken conception to believe that a prophet fillment of such prophecies. This, likewise,
applies to more recent prophecies which can
primarily forecasts the future. In ancient
also be construed as the foretelling of cur
Greek the word prophet means interpreter.
The prophet was a spokesman for a god or rent happenings.
Most striking are the predictions of some
a deity. It was conceived that a divine reve
lation could not be interpreted accurately or of the ancient philosophers of Greece. They
assigned no time period to their revelations,
at all by an ordinary mortal. Those who
were so gifted or designated by their special except that they were in a future tense.
status were the prophets, the interpreters of What they foretold as an actual event to
the divine communication. Such an interpre come to pass has often had an amazing par
tation may have been of a fiat, a command allel in facts of today.
Were such predictions by these philoso
of the god to the people, and have no rela
phers the result of supernatural revelations?
tionship to a future event.
To the Hebrews, Moses was the greatest Were they the actual perception of impend
prophet. In the days of the judges (12th ing things and happenings which took form
century B.C.), Deborah and Samuel were in the consciousness of the prophet as visual
images? In most cases they were undoubted
pre-eminent. In the time of the early kings,
Nathan, Abijah, Shemaiah, Elijah, and ly a form of highly developed intuition,
resulting in superior reasoning or evaluation
Elisha were the main prophetic figures.
The second type of prophecy, the most of causative conditions existing in their own
time. They were, in other words, able to
common in the world today and, in fact, in
project a conclusion from their analysis of
past centuries, has been the forecasting of the
existing circumstances to a future time. It
future. The human consciousness perceives
the immediate present and, through memory, was an insight into specific causes and then
recalls the personal past. The future, to the a determining from them a progressive and
consciousness, however, is but a veiled po rational development.
Such predictions, of course, might not have
tential existence. The mind has the primi
developed, and some of them did not. That
tive inclination to consider the future as an
absolute reality, that is, pre-established but most of them did, however, was a testimony
not to their conjecture but to the psychic
not as yet revealed. This unknown has
troubled the primitive mind by its uncertain faculty of intuition, the power of observation
ty. Consequently, the instinct of survival of present phenomena, and the logical rea
compels the human to take precautionary soning from same.
Modern science today is the most depend
measures against possible threats to his se
curity. It is presumed that, if one could able prophet within its specific realm. A
perceive the future, he could thus avoid study of basic laws of natural phenomena
pitfalls and dangers and, as well, take ad makes possible, with a high degree of ac
curacy, what one may expect to occur in a
vantage of any possible opportunity that
future time and under future conditions.
might exist.
However, the primitive desire upon the
A review of some of the traditional and
so-called sacred predictions that have de part of many persons to tear aside the veil
scended from various sources, including the of tomorrow and see it established as of the

now encourages many charlatans to offer


predictions. It also causes dependence to be
put upon the psychic impressions and aber
rations of others as being reliable predic
tions. The devotees of such persons will not
take the time to personally rationalize the
trend of current events or to search out par
allels in past history, so as to find basic
causes from which they might arrive at a
fairly dependable idea of a developing fu
ture. Rather, they prefer to rely on super
naturalism, that is, to believe as of old that
certain men have an absolute vision of an
absolute future.
Certain individuals do have a highly de
veloped sense of intuition. Subconsciously
certain experienced causes are correlated in
such a way that future effects following from
them are released into the conscious mind
as revelations. Many of them materialize
in the manner they were predicted. Still oth
er predictions, disassociated from the en
thusiastic remarks of their devotees and
looked at unemotionally, would be found at
best to be nothing more than very broad
generalities. Such individuals attempting
prophecy, with varying degrees of success
because of the encouragement they receive
from emotional supporters, are inclined to
give way to all their imaginative impressions.
Each notion or idea that is flashed into their
consciousness they interpret symbolically,
and, then, dramatically endeavor to relate it
to some future event.
Periodically such practice results in a wave
of catastrophic predictions as, for example,
the forecasting of a great calamity that is
to befall mankind or some segment of the
earth. Obviously, such predictions become
most distressing, particularly to those persons
who have placed their faith in the foretelling
of the future by such prophets. A relatively
recent book claiming that the prophecies it
contains are by the greatest mystic America
has ever known, prognosticates destruction
of Los Angeles, San Francisco, New York,
parts of North and South Carolina, and the

emergence of the lost continent of Atlantis.


The timetable for the catastrophe to befall
the West Coast of the United States is 19681998. First it is to be noted that the prophet
left himself a nice stretch of probability,
that is, a period of 30 years!
An intelligent inquirer writes, What is
AMORCs attitude toward the many predic
tions of a devastating land change within
the next year? Especially that most of Cali
fornia will be submerged. Many people I
know have almost quit planning ahead be
cause of it. Herein lies the real danger in
such types of predictions. It is not the prob
ability of their happening that is dangerous,
but rather the impact which they have upon
the minds of those who are inclined to ac
cept such statements.
Some 27 years ago an individual in South
ern California, who had a pseudoreligious fol
lowing and who assumed a mantle of divine
revelation, predicted the submerging of the
entire Pacific Coast and as far east as the
Sierra Nevada mountains. He pinpointed an
exact date for the disaster, that is, it was
to occur some 60 days hence. He further
presaged that all who would follow him to
a selected site in the mountains would be
saved. They would become the embryo of
a new and higher civilization.
However, he proclaimed certain specific
conditions that had to be met before such
followers could be saved. He was divinely
informed that these followers must dispose
of all their worldly goods, real property,
money, etc. All of such was to be turned
over to this messiah-prophet. He would
use it for the establishment of this retreat
of the new and higher civilizationto
which they were all to flee. Hundreds, im
plicitly believing the prediction and refusing
to listen to others who sought to reason with
them, became victims. The result was just
this: the Pacific Coast is still here, but the
prophet and the property and money of those
who put faith in him disappeared.
Not more than a few years ago a young

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man, traveling about the West and South


west of the United States, held trance se
ances. Tape recordings were made of his
gibberish while in the so-called trance state.
The substance of that portion which could
be interpreted was that California was going
to be rocked by a severe earthquake in just
a few months and would submerge beneath
the Pacific Ocean. He stated that there had
not been any earthquakes in California for
some time, or words to this effect, and that
now there would be this final one. Once
again many persons were distressed by this
gibberish, and a number of them made per
sonal sacrifices to avoid being in California
when this predicted catastrophe would
strike. The time that this young man pre
dicted came and passed without anything
more than the usual earthquakes.
The young man gave evidence of his lack
of knowledge of seismic phenomena in Cali
fornia. A geological fault runs more or less
parallel with the Pacific Coast and is quite
prominent in California. There are constant
minor earthquakes caused by the settling
of this fault. There are sometimes several a
day, but they are only discerned by their
registration on the sensitive seismographic
instruments such as those in the Rosicrucian
Science Museum. In other words, they are
not realized by the general public. To pre
dict that an earthquake would occur was
ridiculous because this phenomenon always
occurs and is known to science.
Furthermore, geologists have long pre
dicted that another severe earthquake will in
all probability again occur as it did in the
early part of this century because of this
fault. But they do not declare that there will
be any submerging of the Pacific Coast and
the rising of the Atlantean continent, which
incidentally would be 3000 miles to the east.
These calamity prophets are really a men
ace and sometimes, as related, intentional
frauds. As far as probability in prophecy is
concerned, it would be just as probable to
predict that a vast meteor may strike the
earth in some future time and obliterate a
vast area. It has happened before. But
should all of us retreat because of probabil
ity? Be wary of the prophets, for some of
them exist for profit only.
Fraternally,
R a lp h M. L e w is ,
Imperator

The Nature of the Cosmic


In the introduction of new terminology,
definitions sometimes can be as confusing as
the terminology itself. Did you ever have the
experience of referring to a dictionary for
the meaning of a word and in a few minutes
realize that you had either forgotten or had
not assimilated the complete meaning of the
word as the result of the consultation you
made to a reference book? I believe almost
everyone who has studied a foreign language
is particularly conscious of this fact. While
reading an article in a foreign language only
a few hours before I wrote these comments,
I looked up the meaning of a word that was
unfamiliar to me. Before I returned to the
reading of the article, I had forgotten what
the definition of the word was.
We frequently lose sight of the fact that
words are symbols. They are nothing else.
A word is a combination visual-auditory
symbol to which, by common consent, a cer
tain meaning is assigned. If I want to con
vey the idea of what a tree is, I know that
everyone who speaks the English language
should be familiar with the word tree as
representative of the same idea that I have
in my mind.
As I look out my office window, I see a
tree which at this time of yearspringis
just beginning to form new leaves for the
season ahead. The whole concept in my
mind, as I look, is registered in the visual
perception of the four letters t-r-e-e, or in
the sound of the word tree. In other words,
the sound of the word or its visual percep
tion is the symbol by which I am able to
record the concept of tree that is registered
in my mind. If I want to tell someone about
the tree that I see outside my window, I do
so by using the symbol, that is, the word, to
describe this visual perception.
This means that symbols develop, or
rather, evolve in meaning, in accordance
with our experience. If I can state a word
that you have never heard, it will have abso
lutely no meaning. It will be either a visual
perception of a group of letters with which
in that combinationyou are unfamiliar or
a sound that is completely unfamiliar to you.
As the result of hearing a word or seeing
a word with which you have never had any
experience, there will be no true concept in
your mind. You may have fleeting concepts

of things or ideas which the sound of the


word or the combination of the letters may
remind you, but you will have no clear-cut
concept of just what the word is supposed
to symbolize.
In other words, if I know a word that
you do not know, I cannot convey the con
cept in my mind to your mind by the use
of that word with which I am familiar and
with which you are unfamiliar. We must
have a common agreement, and that is why
we have to learn one or more languages.
Every language we learn is a set of symbols
to which we assign concepts and meaning by
experience.
To return to the illustration of referring
to a dictionary for meaning: If I refer to the
dictionary for the meaning of a word con
cerning which I am unfamiliar or have never
seen or heard before, I will only remember
that meaning if it is associated with some
thing in my experience. If I learn what the
meaning of the word is and then use it fre
quently in conversation, see it in the written
materials with which I am dealing each day,
or in some other way use it, it will take on
meaning that is automatic. In other words,
as soon as the word comes to my attention,
I will immediately have the concept that it
is the symbol to convey a certain fixed or
established concept to me.
The member who writes and asks us to
define the Cosmic is groping for experience
rather than meaning. All that I have said up
to this point is introductory to this members
question. We could devote the first mono
graph, the first ten monographs, or possibly
the first hundred monographs of the Rosi
crucian teachings to the definition of Cosmic,
but we might not convey the full meaning
of the word to more than a few of those who
studied these monographs, regardless of how
thoroughly they studied and how deeply they
concentrated upon them.
The word Cosmic, like any other symbol,
is one that has to be learned by association
and usein other words, by experience with
in our own consciousness. The term Cosmic
Consciousness is a concept that refers to the
ability of the individual to expand his con
sciousness beyond self, so that it reaches into
the Cosmic and becomes a part of a greater
sphere of understanding and comprehension.
We use the word Cosmic to refer to the
laws that have been put into effect by a First

Cause or divine force. All the manifestations


that exist in the universe, either physical or
psychic, material or spiritual, in thought or
in concrete examples of existing entities and
parts of the universe itself, are all a mani
festation of the Cosmic.
To assign this word definition too spe
cifically is to limit it, while in reality the
Cosmic is unlimited. It is a great expanse
of the very nature of the universe itself. The
only restriction we can put on the Cosmic is
to say that it is the composite of all the vibra
tory forces that cause all that is to be. Then
if we want to technically answer the ques
tion asked by a member of the Order as to
what is the nature of the Cosmic, we can say
that the nature of the Cosmic is a vibratory
force or energy.
According to the laws of physics and chem
istry, to the extent that I understand such
physical laws, energy is the basis of all the
manifestations that exist in the physical
world. These energies are in turn different
rates of vibration that have been set up by
the establishment of the universe and the
laws that cause it to function. While I might
be criticized for being somewhat anthro
pomorphic, the illustration of a divine force
that conceived the universe and then put the
laws into effect for it to exist is a convenient
way to conceive the Cosmic. The Cosmic
constitutes all the forces, all the vibrations
that were made to manifest and bring about
the fulfillment of the concept of the uni
verse which in this illustration I presume
to have had origin in the mind of the Creator.
It is not my intention to promote a per
sonal concept of God, but rather to use this
as an illustration that the Cosmic is not
necessarily synonymous with the Divine or
with a concept of God, but rather, it is the
force that the First Cause put into effect to
cause in turn the continuance of the mani
festation of its laws.
We throw a switch to make a connection
so that an electric current will flow through
a light bulb, a motor, or some other electric
appliance. The throwing of the switch turns
the power on, to use the common expression,
and causes the manifestation to take place.
The great universal force that causes the uni
verse to be, that causes the laws of adhesion,
cohesion, gravity, and all the other laws that
make for the existence of both living and
nonliving things is to be found in the vibra

tions of the Cosmic, that great composite of


all that the Creator caused to be brought into
manifestation and to continue to manifest as
long as they fulfill the purpose for which
they were made.
The Cosmic, then, regardless of ones be
lief in a deity, is a completely impersonal
manifestation. It is a functioning of those
laws and purposes put into existence for the
eventual accomplishment of the purpose
which that original mind had upon the cre
ation of all that is.
We, as human beings, are awed at this
extent of a great vibratory force. We have
our choice to work with it or to try to work
against it. We will not advance very far
unless we cooperate. All that we are taught,
all the experience that we gain, should be
for the purpose of helping us to draw upon
the Cosmic forces so that our lives will be
in harmony with the Cosmic purpose and
thereby we, too, can evolve along the channel
that the Creator has laid down for the evolvement of the universe and all that is a part
of it.A
The Search for Antimatter
The Forum recently received a letter from
a veterans hospital which posed a question
on one of todays most intriguing scientific
subjects. The veteran who wrote the letter
asked for our comments on his analysis,
which follows:
Knowledgeable people said that Einstein
was working on a theory of a nonmatter
universe because of the fact that nuclear
scientists, working with a cyclotron, had dis
covered protons with a negative charge in
stead of a positive one. This being the case,
then, this nonmatter universe would be
composed of primary atoms with the atomic
charge reversed, and would, in fact, be a
negative universe instead of a positive one.
Then, I suppose that the proton within the
nucleus would be negative and the planetary
electron would be positive. Matter with such
a composition would be very hard to imagine
indeed.
Astronomers have said that atoms of
hydrogen are ever being created in space
from seemingly nothing, but the theory of a
nonmatter universe would seem to indicate
that these atoms of hydrogen are being cre
ated from this nonmatter universe and, in

fact, are either exceeding the time constant


in doing so, or we have a pulsating universe
where there is a time shift, and, perhaps, in
reaching the speed of light, matter is thrust
or the time constant is reversed to flow in
the other direction. Such a universe would
have 180 polarity such as would be found
in the polarity in the sine curve of an elec
tric generator.
If, in fact, an object were to reach the
speed of light, the energy required would be
the energy contained in the universe, and, I
suppose that if matter is being created from
a nonmatter universe, then perhaps this is
the case. I think that such a universe is
pulsating with a time shift in either direction
from a nonmatter universe to a matter one,
and, in doing so, the change takes place from
a negative one to a positive one.
When we relate this to Rosicrucian meta
physics, we see a close parallel to our basic
postulation of duality. That there should be
opposites in cosmic manifestations is a fore
gone conclusion. Just how these opposites
manifest is a subject which deserves much
research and deliberation.
Opposites are everywhere apparent, and
an opposite does not have to be invisible as
against visible. That is, there are some
people who feel that every visible mass must
have its invisible counterpart in order to con
form to the fact that everything in nature
has its opposite in one form or another. That
is like saying that for every bit of darkness
there must be an equal amount of light; that
for every rainy day there must be a sunny
one; that for every good there must be a bad.
Manifestations do not require opposites.
They are, as Rosicrucians postulate, a r e s u l t
of opposites combining. Manifestations per
sist because there is a balance of opposite
polarities already there. There does not have
to be an anti-manifestationonly in the sense
that there is no manifestation when opposites
have not combined, and manifestation when
they have combined. In either case, the bal
ance remains.
A sphere such as earth, for example, need
not have another sphere of opposite polarity
in order to meet a so-called balance in na
ture, for the sphere is in itself a balance of
opposites which combined to produce a mani
festation. Antimatter in this sense is not a
requirement of nature. It would presuppose
that matter is of one polarity and needs an

opposite of another polarity to balance it.


This, of course, is not true.
A shadow world, or an invisible counter
part to the world we know, is a definite pos
sibility, however, but for another reason. It
is generally accepted that matter as we know
it depends upon our realization of it. It is
also a generally accepted premise that our
realization of things is limited. It is almost
certain that we cannot realize all that is.
This leaves room, then, for things to exist
beyond our senses. To what extent a non
realized world of things exists, we do not
know. We may be aware of just a small
part of all that exists. A so-called nonmatter
world could simply be another world of mat
ter where the polarities are reversed from
our own.
In this nonrealized world, there may be
combinations of opposite polarities which pro
duce manifestations similar to the ones we
know, and on many planes or levels. These
manifestations could be counterparts, or
ghosts, of our own realized world and
could exist side by side with our own. They
would be made of the same cosmic essence
as ours, but in a different octave, as it were.
These worlds could be peopled and manifest
ing in much the same way as ours. For the
most part, they would not ordinarily be any
more aware of us than we are of them. How
many such worlds within worlds there are
can only be conjectured, but it could be
legion.
An example of how countless manifesta
tions can coexist simply by dependence on
different frequency bands can be seen in our
own communications system. The new laser
beams can carry thousands of messages
simultaneously, which are sorted out finally
by apparatuses that are tuned in to the par
ticular frequencies of each message.
Our entire human system, with its con
sciousness, can be likened to such a sorting
apparatus which selects out of the vast cosmic
stream of energies those frequencies which
make up our dimensional world. The cosmic
stream could carry countless messages
wave formswhich would be sorted out as
separate worlds to separate beings, some
where along the full spectrum of Being.
It doesnt matter to what extent we de
velop instruments to peer into the very heart
of our physical universe; we will still end
up observing only that to which our con

sciousness is sensitive. What we cannot real


ize will not exist to us. Just as we cannot
hear sounds when their frequency is above
or below a very limited range, so we would
be unable to realize or experience that part
of the cosmic that lies beyond our total ca
pacity to be a w a r e .B
Sacrificing for Others?
A frater rises to say to our Forum: How
far should one go in service and sacrifice in
behalf of humanity and our fellow man?
Should one emulate Jesus and sacrifice life
itself if need be? A close friend of mine has
so dedicated her life in earning for an in
valid father and retarded sister that she her
self has no enjoyment out of life. Is this
slavery?
In the very first place, this question of
exceptional and permanent service in behalf
of another or others must be looked upon
from the psychological point of view. We
speak of so-called unselfish acts. Actually
nothing is ever done by an individual un
selfishly. We have relative desires but the
one we pursue is always the most dominant;
it is the one we prefer to satisfy self at the
time.
The individual who acts in what is termed
an unselfish way does so because he feels
it is the righteous thing to do. He derives a
satisfaction in doing so. The real philan
thropist, the one who gives generously to
a charity sometimes at the sacrifice of some
personal need, finds a pleasure in satisfying
that impulse, that desire. There is a wide
gamut of emotions. To conform to conscience,
to act in a way that is in accord with our
sense of rectitude, is also gratifying to us.
To a person who may not be imbued with
the same intensity of emotion, it may seem
that another may be making a tremendous
sacrifice. This means that to such an ob
server the satisfaction of a different desire
would be preferred.
For analogy, consider all those persons
who in the Middle Ages forsook the world
and resorted to a monastic life. They con
fined themselves in an austere monastery.
They sacrificed all the common creature
pleasures which are especially desired by
other persons. However, those who did this
were actually not making a great personal
sacrifice, for what they were doing was

satisfying the self, their most intense emo


tional desire.
In India there are many, many ascetics;
we have seen them practicing all forms of
self-mortification and self-abnegation. In
their religious frenzy and obsession, they
deny the bodily demands almost to the point
of death. However, they are finding a
mental and emotional pleasure, a satisfaction
of the ego in the very fact that they are
giving up the things upon which other men
place great value.
Admittedly, there are many exceptions to
the above-mentioned example. Sometimes
extremely self-centered parents play upon
the sensitivity of a child. They demand that
the child forfeit a normal life to care for
them in a slavish way. They inculcate a
sense of guilt in the son or daughter causing
him or her to feel negligent if his whole life
is not devoted to that parent. Parents who
are complete invalids and demand constant
attention for life should likewise consider
the welfare and life of their children. In
modem, advanced nations, rest homes
and sanitariums conducted at public expense
provide for such afflicted persons. They are
shown every reasonable care and comfort.
The children may frequently visit them
without the necessity of sacrificing their
normal life.
We have known of cases where selfish
mothers, mostly feigning illnesses, would go
into a state of apparent hysterics when a
daughter would announce her engagement.
The mother would cruelly accuse the girl of
having no love for the mother and intending
to desert her! Such theatrical antics would
greatly disturb the sensitive daughter and
she would cancel her plans for marriage.
The mother could live alone but she wanted
the daughter as a constant companionand
maid. As a result, when the mother did pass
through transition at an advanced age, the
daughter had missed many fine opportunities
for marriage. The bloom of youth had gone
and the girl was embittered by life and so
conditioned by her failure to marry that
thereafter she even shunned the companion
ship of the opposite sex. Simply, her whole
personality had undergone psychic trauma.
In most cases requiring a personal sacri
fice there is ample opportunity at first to
study the merits of the circumstances. One
should determine whether the individual

actually requires the help being demanded


or implied. Some individuals actually seek
to impose on those who are kindly disposed.
They find it easier to elicit the help of
others than to make the effort themselves.
There are persons receiving monetary aid
or food from those who can ill-afford to give
it. These persons are social parasites and no
sacrifice should be made for them.
In some instances, these parasites may
even be members of ones own family. A
husband may feign an illness compelling
the wife to work longer just that he may
indulge his laziness. The same can be said
of some sons and daughters who are too
indolent to perform family chores and im
pose sacrifices upon a mother or father.
There are sacrifices to satisfy the noble
impulses of compassion, the desire to aid
another in distress. These are most com
mendable. They are a tribute to mankind.
However, this demand for sacrifices can be
abused to the extent that the one being
helped is no longer appreciative of the ef
fort being made in his behalf. It becomes
so habitual that he may assume that it is
his right to have these things. We have
known of individuals receiving extensive
assistance at the financial sacrifice of others
that when such could no longer be con
tinued they became very acrimonious in
their remarks because of the discontinuance;
they exhibited no attitude of appreciation for
all that had been done for them previously.
Further, where life is not in immediate
danger, sometimes it is advisable to let one
experience for a brief time, at least, dis
comfiture or minor suffering rather than to
proffer aid at once. Suffering that is en
dured, when relieved, will inculcate a sense
of gratitude for what has been done. If as
sistance is given too readily, its real worth
may not be realized and appreciated.X
The Value of Fiction
Recently, a member wrote, asking if the
Rosicrucians advocated or advised the read
ing of fiction. This question is one that I
had never considered before from the stand
point of a Rosicrucian. The reading likes or
dislikes of an individual are a personal mat
ter which each person must decide for him
self. I think that any organization should
not dictate what the reading habits of its

affiliated members should be. However, I


do believe that there is certainly no harm in
discussing the subject.
The fact is that the Rosicrucian Order in
the past has recommended certain works of
fiction that were of interest to members. I
think, first of all, these mean some of the
books of Marie Corelli, which are very popu
lar among members of the Order. I remem
ber somewhat over thirty years ago the first
Imperator, Dr. H. Spencer Lewis, enjoyed
and recommended to members James Hiltons
Lost Horizon, which was a popular book at
that time, being on the best seller list and
remaining quite popular after many years.
In the discussion of works of fiction, the
question arises as to whether or not fiction
has any value. In answering this phase of the
question or commenting upon it, I can give
only a personal opinion. I believe fiction has
substantial value. First of all, it is enjoyable;
that is, the books of fiction that we read and
like bring relaxation and pleasure. Another
factor is that fiction can also be informative.
Good fiction can give information in a way
that is enjoyed and easily assimilated. Good
fiction can also be a source of gaining good
language habits. Some of the masters of the
English language, for example, have written
fiction. I am thinking at the moment of
Winston Churchill, W. Somerset Maugham,
and even Erie Stanley Gardner. These men
all had or have excellent command of the
language.
Some years ago I was studying hard to
master another language. I came to the point
where all the textbooks on grammar and
language really bored me. One time I was at
the home of an individual who spoke the
language I was studying as his native lan
guage, and when I left he loaned me a book
of fiction which I read on the plane and en
joyed immensely as I returned to San Jose.
Before I had finished the book, I forgot
that I was reading in the foreign language
that I had been working so hard to learn.
I became interested in the story and found
myself gaining more in reading the language
in this form than in many textbooks. After
that I bought numerous fiction books in the
language I was studying. I still read fiction
in that language, finding it an excellent way
to keep up to date with current phrases and
to serve as a review of the language in which

I wish to have a certain degree of pro


ficiency.
Another benefit of fiction is that it assists
in gaining the technique of visualization.
There are many people who criticize tele
vision, and I may sound as if I am joining
that group. They criticize it because it takes
people away from more valuable use of time
and is also completely objective. When we
sit before a television screen, we turn over
our own minds to that instrument instead of
doing anything ourselves, and while it may
have a certain value for entertainment and
relaxation, its overuse is certainly question
able.
On the other hand, the reading of fiction
causes an individual to use imagination to a
certain extent. It causes one to visualize. We
visualize the characters, the places where the
action and the events take place, and build
up in our minds a general idea in the form
of auditory and visual images of the events
of which we read. In this sense, I think fic
tion is an excellent means of using our abil
ity to visualize and develop mental concepts.
These points are in favor of fiction. The
only thing I can think of against the reading
of fiction is in reading it instead of pursuing
things that should be done. There is a
tendency to turn to a book of fiction instead of
a book in which we should be doing research
or study. I frequently have on my desk at
home two or three works that I should be
studying thoroughly, which are related to
mysticism, psychology, history, philosophy,
or metaphysics, and at the same time I have
a fiction book on my desk which I am en
joying. Sometimes I am tempted and turn
away from the more serious study to enjoy
the fiction. If I do that too much and neglect
the study which is my obligation, then I am
using fiction as an excuse to avoid respon
sibility.
There is an excellent availability of fic
tion today, and we can make use of its ad
vantages. One book of fiction that I have
recently read, and that I would certainly
recommend to any serious readerand I am
sure that most Rosicrucians will enjoyis
The Source, by James A. Michener. This is
a long book, but fortunately it is now avail
able in a paperback edition at a reasonable
cost. I am convinced that it will go down
in literary history as one of the best books

of fiction of the present century, not neces


sarily in a literary sense but in the scope
of its concepts and contents.
It is based upon an archaeological expedi
tion and the findings of that group. It is con
veniently broken into sections related to each
level of the archaeological discoveries that
were made. Therefore, it can be read as in
dividual segments, and, in its total effect, it
has an impact of history that I have seldom
found in one book.
I spoke earlier of the value of expression
as found in the use of language. Another
book that I have recently read is a book of
short stories entitled A Dozen and One, by
Gladys Taber. Here is an excellent example
of good craftsmanship in writing, good
stories, interestingly told, with a command of
the English language that has been obtained
by only a few people. While reading these
stories, one does not realize how good the
work in this book is. As a friend of mine
said, The book is deceptively simple. It
requires an expert craftsman to write such
stories in such excellent form.
I have always been fond of historical fic
tion. Good historical fiction is a story written
around a historical fact. The writer who can
write good historical fiction not only must
be a good storyteller, but must know history
and must make the book reasonable. By
reasonable, I mean that, while the author
puts the words into the mouth of a historical
character when it is unknown whether or
not that character said these words, the writ
er must know his history and his character
well enough so that the words are reason
able. In other words, the statements he
makes must comply with the character of
the individual who speaks them.
The most recent book of historical fiction
which interested me is one which has just
been published and which I enjoyed within
the past few weeks, entitled M y Lord of
Canterbury, by Godfrey Turton. This is a
fascinating story of Thomas Cranmer, the
first archbishop of Canterbury, after the
separation in England from the Roman
Catholic Church during the reign of Henry
VIII.
Thomas Cranmer has been a questionable
character in history. He was eventually con
demned and burned at the stake as a traitor
and a heretic by those who controlled
England during the reign of Queen Mary.

Cranmer has been criticized because he pro


vided the approval for Henry VIII to carry
out his personal desires and wishes rather
than the welfare of the church and the state
in his country. I think everyone who reads
this book about Cranmer will gain a new
concept of his life as well as the life of Henry
VIII and his immediate successors that has
not been as forcibly recorded in more formal
historical records.
There are many other books that any good
review section of our leading newspapers or
literary publications can suggest. One final
point in regard to good books, both fiction
and nonfiction: There has seldom been a
timein fact, to my knowledge there has
never been a timewhen such good reading
was so economically available. The advent
of the paperbacks, at prices within reason,
has made many good books available to
everyone.
I have before me, mounted on the wall of
my office where I see it daily, the following
quotation: Every reader who holds a book
in his hands is free of the inmost minds of
men past and present;.. he needs no introduc
tion to the greatest. The author is Frederic
Harrison, and surely it is true that the avail
ability of books gives everyone who will take
time to read access to the minds of some of
the greatest human beings who have ever
lived. Knowledge, experience, and pleasure
can be shared by reference to books.A
The Magnetic Personality
Personality is of deep concern to the aver
age person. It is the sum total of his behavior
and attitudes. He works hard to improve his
own, and he tries hard to understand that of
others. It is only natural that the Forum
receives a great many questions on this sub
ject. A Fra ter from the south of England
now asks us to define personality and to pro
vide a formula for achieving a magnetic one.
Personality is involved with another won
derful manifestation of life, and that is the
aura that surrounds a living object. There
have been many articles and books written
on the subject of the human aura, and many
authors identify personality with the aura.
The two phenomena are interdependent.
Behavior and attitudes are expressions of the
innate character and development of self.
These innate attributes of self exist in the

aura as vibratory impulses, each impulse


having a characteristic of its own. Accord
ing to Rosicrucian precepts, the growth and
development of self is likewise a growth in
the aura. When we speak, work, or smile,
we are only expressing the basic constitution
of the human aura.
The constitution of the aura can also be
sensed by others without the help of facial
expressions, speech, or actions. Many people
are impressed by others, either positively or
negatively, when just approaching them
before any formalities of greetings have been
spoken. This is because we can sense per
sonality characteristics in others by simply
coming in contact with their auras, for it is
here that personality resides and has its
being.
Personality has its objective manifestations
too, of course, and we see, in the eyes, the
smile, and the actions of others, a touch of
the person before us. Yet, too often men
affect their actions and expressions. A smile
is not always friendly. A gesture of help is
often not generous. Twinkling eyes are not
always signs of happiness and delight.
In his efforts to achieve a winning and
magnetic personality, a man will often try
the easier way of affecting the common signs
of magnetism; a hearty handshake, honeyed
words of greeting or commands, offers of help
and patronageall like a trap to snare the
unsuspecting into his camp for physical aid,
moral support, or just a feeling of power and
success.
Such overt acts of manifesting a winning
personality soon wear thin, for the real per
sonality cannot long hide behind a mask.
Sooner or later, the aura of a person reveals
the true personality and exposes the affecta
tions of the outer man.
For a man to change his personality, he
must change himselfthe condition and na
ture of his aura. This is a matter that calls
for attention to ones thoughts, for it is in
mans thoughts that his personality and aura
are formed. Thoughts can affect the vibra
tory state of the aura, and we can gradually
bring a change in the aura and in the per
sonality by directing our thoughts in the
proper channels.
A magnetic personality is developed by
building qualities in the aura that will attract
the constructive and positive things of our
environment. This power of attraction is a

very serious aspect of Rosicrucian study and


is the key to developing personal magnetism.
When we refer to a personality as magnetic,
we are referring to its drawing powerits
proclivity for attracting or charming others.
It wins people to its cause or to its aid or
to its fold. It opens doors to friends, jobs,
opportunities, and the good things in life.
It does this through no effort or force on
its part, but merely through the inherent
goodness of its aura. A person does not really
have to work at winning friends and influ
encing others. He has only to work at put
ting his own house in order. All else comes
by virtue of a condition that simply appeals
to others and invites them in. It is always
said to the aspiring apprentice: Build a bet
ter mousetrap and the world will beat a path
to your door. This should be the concern
of the student with regard to his aura and
personality. Build a better one, and the world
will beat a path to its door.
The first requirement in building a mag
netic personality is a list of desirable person
ality traits. This list can be made mentally,
but is more properly written down and
placed where it will call your attention to it
daily. In order to determine what to put on
the list, take special note of the behavior and
attitudes of others for one week. This should
include those at home, at work, or anywhere
else where you have an opportunity to mix
with people. Each evening, recall your meet
ings with people and analyze what you liked
or did not like in their behavior. When you
come across something you like, write it
downput it on your list. Then make a sec
ond list of the undesirable traits. At a weeks
end you should have a sizeable enough list
to begin with.
Now take one trait from your desirable
list and compare it with your own behavior.
Do you have it as one of your traits, partly
or wholly? If not, then make a command
to your subconscious to bring it to your at
tention whenever an opportunity arises to
manifest it.
As an example, let us say that the trait
you decided to work on was to say Good
morning to everyone you met the first thing
in the morning. You saw someone else using
this greeting, and you were impressed with
it. It gave you a good feeling everytime you
met this person, and it did something to help
brighten your day. You analyzed that it was

one of those little niceties that you and thou


sands of others just let up on somewhere
along the line.
Therefore, take this thought to your sanc
tumto a place of momentary seclusion
and build a picture in your minds eye in
which you see yourself smiling and saying
Good morning to all you meet. When the
picture is clear, you give your subconscious
a command to make this picture live for you
from that time on. You then dismiss it from
your mind and go about your usual affairs.
From then on you will find yourself think
ing of this single act more than anything
else for a while. You will find yourself look
ing forward to the opportunity to say Good
morning. You may even find yourself go
ing out of your way to find someone to whom
to say Good morning.
It is possible that, with some traits, more
than one period of visualization is necessary.
This simply means taking a few moments
several times during which you repeat your
desire and command to your subconscious.
When some months have passed and you
find yourself acquiring a set of desirable
personality traits, and you see some results
in the reactions of others, you may then pro
ceed with your second list and begin the
elimination of some undesirable traits. The
process is the same. You begin by taking one
of these traits in your thoughts into your
sanctum, or other place of solitude. There
see it in your minds eye and give a com
mand to your subconscious to nudge you
every time it comes to the fore.
As an example, let us say that the trait
you decided to eliminate was a long-standing
tendency to exaggerate. You found that it
bothered you when others did it and, in ana
lyzing your own behavior, you found that
you were also guilty at times. Thus, you take
this thought into your sanctum and build a
picture wherein you see yourself telling
someone else of an experience. You see your
self exaggerating, and you see yourself be
ing caught up on your exaggeration by a still
small voice within you.
As with the acquisition of a desirable trait,
you next dismiss the thought from your mind
and go about your ordinary routine. As be
fore, you will find yourself waiting for op
portunities in which to exercise your deci
sion. It will intrigue you to report facts
honestly. You will take a new interest and

p lea su re in d e a lin g w ith t r u t h , a p lea su re


th a t o n ly th o se w h o d eal w ith it c a n u n d e r
stan d .

These steps to a magnetic personality are


not all work. There is excitement and pleas
ure in the process. It is not a short-term
program either, but an application that war
rants continued attention as we grow and
develop along the master path that leads to
attainment.B
The 108-Year Cycle
A frater from Switzerland rises to ask the
question: Will the Rosicrucian Order be
permanently established, or will it pass into
secrecy again after the 108-year cycle is
finished?
It is appropriate to begin an answer to
this question by first quoting in part from
the book, Rosicrucian Questions and Answers
With Complete History of the Rosicrucian
Order, by Dr. H. Spencer Lewis.
It appears from many ancient writings
that in the first centuries preceding the
Christian Era the organization complied
with a regulation which may have been
established centuries before, or may have
been tried at this time as a new regulation.
This regulation called for a periodicity of
active and inactive cycles, each of 108 years.
The number of 108 is significant in itself to
all occult students, but just why this new
regulation was brought into effect is not
known.
According to the terms of this regulation,
every branch jurisdiction was to select a
certain year as the anniversary of its original
foundation, and from that year onward
operate in accordance with the periodicity
of cycles.
A complete cycle of existence from birth
to rebirth was to be of 216 years. Of this
cycle, the first 108 years was to be a period
of outer, general activity, while the second
period of 108 years was to be a period of
concealed, silent activity, almost resembling
complete dormancy. This period of inactivity
was to be followed by another 108 years of
outer activity, just as though a new Order
of the organization was born without any
connection with the previous cycles. This
regulation seemed to be a close analogy to
the cycles of birth and rebirth for the human
family, except that the number of years in

each cycle was different. Just as mans re


birth on earth was considered a reincarna
tion of his previous existence, so each new
birth of the organization in each jurisdiction
was to be considered the birth of a new or
ganization as a reincarnated soul in a new
body
There is, of course, as the history just
quoted indicates, a tradition behind the 108year cycle. The activity and dormancy were
made to correspond not with the actual
length of the period but with the function
of the human cycle of incarnation and re
birth. But, was tradition, alone, the only
reason? We think not. We believe there was
an expedient and necessary reason under
lying the 108-year cycle.
At the time that the 108-year cycle was
practiced in Europe especially during the
Middle Ages and later, most of the countries
in which the Rosicrucian Order existed were
under religious domination. A number of
the countries at that time were part of the
Holy Roman Empire. The Rosicrucian Order
as all mystical, secret societiesand they
were compelled by the religious bigotry and
tyranny of the time to be secrethad to
propagate itself cautiously. When printing
was finally established, the Order did issue
brochures and tracts. They also then let it
be known that the Order existed but kept
its places of meeting, its temples, secret. Its
principal officers were incognito, usually
writing under pseudonyms.
There was, however, an infiltration into
the Order by intolerant clergy and laymen
whose sole purpose seemed to be not neces
sarily to suppress the Order but rather to
use it for their own purpose. They sought
to change its teachings, to have its doctrines
conform to a religious dogma or to Christian
ize the Order, as they termed it.
Still other individuals sought to use the
organization as a political vehicle, involving
the Order in affairs quite contrary to its
precepts. The very term Illuminati, an
honored title used by the Rosicrucians for
centuries and conferred upon members who
had attained a certain degree in the Order,
was misused by such people. The term came
to be identified during the French Revolution
with political contrivance. This inadvertently
brought the Rosicrucian Order into bad re
pute in the minds of those who did not know

that the word Illuminati had been wrongly


adopted.
Apparently it was a sagacious move to use
the mystical periodicity or cycle for the ex
pedient purpose of having the Order go into
a term of dormancy insofar as outward
activity was concerned. During such a time
in a particular country, no literature was to
be issued to the public. Every effort was
made to make it appear that the Order was
completely inactivehad gone out of ex
istence. This, then, made the Rosicrucian
Order apparently of no value for those
whose machinations, political or religious,
might have harmed it.
The Order, 108 years later, would then be
re-activated; that is, it would make itself
publicly known. It is this very practice
which has accounted for the historical dis
crepancies regarding the origin of the
organization as it appears in some encyclo
pedias and profane histories of the Order.
In their accounts, such works state that the
Rosicrucian Order came into existence as of
the particular date of only its reactivation.
This is because the one writing the historical
account had the Order first come to his at
tention as of that date, and knew nothing
about the periodicity of dormancy. To add
to the confusion it would seem to the un
initiated that the Order first came into
existence not only on different dates but at
different places, as well!
The Rosicrucian Order had a period or
cycle of inactivity after its first establishment
in America. To quote again from the previ
ously mentioned history: There was a time
when the Rosicrucian Order was as well
known in America among the populace of
this country at that time, as it is known
today, but this period was followed by one
hundred and eight years of dormancy in
the organization during which the public
knowledge and interest in the organization
passed away.
It is doubtful if this cycle of 108 years of
activity and then inactivity will ever again
be experienced. Circumstances have changed.
Generally speaking, there is more tolerance
and liberty prevailing in the world. Second,
the international activity of the Supreme
Grand Lodge has come to include many
nations in its sphere. A period of inactivity
could not therefore be applied as against just
one of the countries of the jurisdiction with

out serious complications. Further, each time


that another country has been added to those
of the jurisdiction it advances the activity
cycle of the whole jurisdiction from that date
on. The cycle is, after all, an arbitrary one.
It is not fundamentally vested in any cosmic
law.X
Correcting Imbalance
A fundamental principle of the Rosicru
cian teachings, particularly as applied to
mans use of his body and the coordination
of his mental and physical attributes, is
taught first in our early Neophyte mono
graphs and then again elaborated upon in
the Sixth Degree when we are told that the
maintenance or the establishment of health
is primarily based upon the maintenance of
harmony and balance within our beings. To
be in a perfect state, which the Rosicrucian
teachings term harmonium, is to be in as
near a perfect state of existence as is possible
during a physical incarnation.
Harmonium means a proper balance be
tween the mental and the material, the spir
itual and the physical, the psychic and the
worldly environment of which we are a part.
Knowledge and wisdom have helped make
our minds keen to the understanding of the
environment in which we exist, but only
psychic knowledge will make it possible for
us to pierce and gain a degree of understand
ing of the mysteries that lie beyond the
physical veil of our existence.
Therefore, a perfect balance between the
two is an aim to which we can aspire. While
man cannot attain perfection in his physical
existence, he can grow toward it, and in
that effort he is coming closer and closer to
establishing a state of harmonium in which
he will be physically, mentally, and spirit
ually at peace with himself, with his fellow
creatures, and with his God.
When the subject in regard to harmony
and balance is first presented to the com
paratively new Rosicrucian member, it is
not infrequently that he asks how did we
get out of balance or away from the state
of harmony in the first place. The Cosmic,
such a student reasons, is a manifestation of
God, and since God is perfect, then why
isnt everything that is developed out of this
state also perfect? In other words, why isnt

man as a combination physical and psychic


entity a perfect being to begin with?
The interesting answer to this question, as
I understand it, is that we have no way of
knowing but what a newborn infant may be
a perfect entity when it is born. If it is physi
cally perfect, it can also have the potentials
of mental perfection, but, in the state of
living, this harmonious balance that may
have existed in the beginning, or exists
ideally in the Cosmic, becomes inharmonious
because of its association with the physical
environment. If everyone that existed today
was near perfect, then parents would prob
ably rear perfect offspring, but by the time
the child becomes a conscious entity, it has
already been exposed to those forces and
those elements which have begun to lay the
foundation for inharmonious relationships.
Improper environment may mean certain
wrong foods, certain wrong thoughts, certain
wrong concepts, certain failure to be in
proper association with our environment. As
we grow into consciousness and into adult
hood, we, too, perform those acts which are
not in accord with the harmonious relation
ship that we should establish. By the time
we are old enough to think for ourselves, we
have developed ideas and concepts which are
out of harmony with the original perfect
concept that is contained in the divine forces
that make up the Cosmic scheme.
It is difficult for us to completely grasp
the impact of this entire picture or concept,
but it is contained in the fundamental fact
that the physical universe is in itself imper
fect. It is only one phase of the Cosmic
manifestation. In our teachings we are told
that Nous is the force that is ordained by
the Cosmic and manifests as Spirit and Vital
Life Force. Their very separation is a point
of inharmony; until they are reassociated in
perfect relationship with each other, only
then can harmony prevail again.
Man is the unique creature that has
evolved in the universe that contains all the
elements of both phases of Nous. He is phys
ical and he is psychic. He is body, which
partakes of the material world, and he is
soul, which is a part of the Divine. It would
therefore seem a logical conclusion that man
is to live in order to bring these two phases
of his being into a perfect, harmonious re
lationship, and when he has done that, he
has solved the problems of existence. Through

harmony he can bring about a perfect being


and is prepared for greater development and
greater heights to scale.
We as individuals should strive to create
harmony by realizing that there are two
phases to the universe and to existence, to
realize that there is value in each. Value,
however, is relative. We should seek to at
tain the infinite and at the same time under
stand the finite and to so live so that we will
evolve in body and mind in our material
entity and in our soul existence. To the ex
tent that we understand and attempt to re
late consciously these two phases of our being,
we will be reestablishing the perfect state of
harmonium that in some way we have pre
viously lost.A
Loves Contribution to Attainment
A soror from an outpost in Liberia writes
about the troubled timesdays of suspicion,
warfare, violence, and hate. These all com
bine to frustrate mans attempt to practice
benevolence, peace, and love for his brother.
How can one, she asks, be loving and
kind when everywhere these attitudes are
met with derision? How can love win over an
enemy? How can love conquer all? How can
love be powerful when it is by its very nature
soft and resilient? We often talk about the
power of love, and I wonder in just what
sense this is true. It is also said that love
is the mystics most powerful tool in his per
sonal attainment. I cannot help but feel that
these statements are somewhat allegorical,
and I would like some clarification on this
subject.
The greatest mystics would certainly agree
that love is the most important emphasis
in personal growth and attainment, for love
is happiness as against sorrow; light as
against darkness; good as against evil. To
say that anything else but love is important
is to give sanction to its opposites. When we
admonish our students to practice love and
to lead a life of love, we are not speaking
allegorically. An expression of love in all
human affairs is the ideal state and thus, as
Rosicrucians, we should always be striving
toward that ideal.
Too many persons take the absence of love
in their surroundings as an excuse not to
practice it themselves. They will beleaguer
others for pettiness, selfishness, envy, jeal

ousy, and all the rest, but they will counter


with the same sort of behavior and practice.
This is why we get nowhere in our efforts
to establish a kingdom of love, as it were.
From the foregoing, it is apparent that the
practice of love is no easy thing, or more
people would do it; or it is only easy to
practice under salutary situationsnot ad
verse ones.
The avatars have attempted to illustrate
that love must be expressed under all condi
tions and consistently if it is ever to become
the mode of behavior for society. This process
is, of course, true for all activities. To suc
ceed or to achieve, a person must see a thing
through, in good times and in adversity.
With love, you cannot succeed if you wait
for others reactions or if you take time out
during adversity. If you decide that love
is the proper way of life, then you must de
termine to practice it unflinchinglyregard
less of what comes. This was the admonition
of those who said love your enemies, and
love your neighbor as yourself. This is only
saying that if you believe in love, then you
must practice it without concern as to who
is the beneficiary of it. A life of love is right
or it isnt right. If its right, then it must be
your whole life.
It is much the same as determining that
a certain diet will provide a healthier and
happier life. Its up to you from that point
on to live by that diet, come what may. It
does not matter who entices you to leave
it or who chides you for being different. It
does not matter what diet other people are
following or what state of health they are
in. You will continue to follow your diet
because of its value to you and because of
its intrinsic worth as an aid to health and
happiness.
As another example, let us say that you
have made a decision to be a safe driver.
Safe driving is a way of life. It takes de
termination and courage to drive safely,
especially when you are very young and
your peers challenge you at every hand to
race, cut corners, screech brakes, peel rub
ber, and so on. Even adults find it difficult
to drive safely in the face of temptations to
keep up with other traffic, to get somewhere
in a hurry, to exercise impatience with regard
to other drivers, or to disregard hazards such
as darkness, rain, or curves. As a result, peo
ple do not always drive as safely as they

should, and countless safety campaigns are


introduced to guide people to safe driving.
In safe-driving campaigns, the most em
phasis is being placedand here it parallels
mans attempt to live a life of loveon the
necessity to drive safely regardless of the
other fellows driving habits. We should not
take the attitude that, since no one else pays
any attention to y i e l d signs or speed limits,
we will not either. This is exactly where we
fail in our efforts to attain mystical enlight
enment and our supreme goal, imperturba
bility. We must do what is right because
it is the right thing to do. If we are not strong
in our determination to live as we think and
feel we should, we cannot expect others to
follow or expect the world to change.
Safe driving will not come about if each
person waits for the other driver to do what
is right. It will come about only if each
driver determines to be a safe driver, re
gardless of what others are doing. If a speed
zone calls for 25 miles per hour, a safe
driver will drive 25 miles per hour even
if every other car whizzes by at greater
speeds. Eventually, his driving example will
be followed by another, then another, and
so on until almost everyone complies with
this safe-driving rule. It takes only one good
person to lead the waythen others will
follow.
On fast modern highways, one car should
keep a safe distance behind another. Yet this
rule is rarely followed for the reason that
cars from other lanes will constantly cut
in front of a driver following that rule.
Nevertheless, maintaining a safe distance is
safe driving and should be adhered to, re
gardless of how many other drivers cut in
ahead of you. If you fail, then how can you
expect the world to succeed?
You argue, of course, that you must con
form with the mad rush of others or be left
far behind. But safe-driving campaigns, like
all other movements for the good of society,
must begin with you. They must begin some
wherewith some individual. If you believe
in safe driving, be a safe driver, regardless.
Never rationalize that your single action is
wasted in the overall disregard for traffic
safety on the part of others. One safe driver is
o n e more than none, and thus is a step
toward achievement. O n e will soon be t w o ,
and thus an ideal or action grows.

Living a life of love requires much the


same thinking and reasoning. It is a superior
way of life. It must be applied and followed
without thought of the ways of others. It
must be carried through with courage and
determination, even though everyone and
everything around you disregard its require
ments. If you believe in a life of love, then
live that life! Do not be deterred by the
actions of others. Regardless of how they act,
you must be steadfast in your commitments.
Thus, if someone strikes you, will you turn
the other cheek, or will you strike back? If
you strike back, you are not engaging in an
act of love. If you believe in nonviolence,
then how can you rationalize violent acts?
If you begin to qualify the meaning of love,
you are diminishing it.
If you do not love your enemies, then you
are not leading a life of love. You are living
love only when it suits you. The life of love
that will see you throughthat will win for
you the highest goodis that love against
which nothing nor anyone can inveigh. It
is constant against all intrusions of anger,
pettiness, or ill will. It is the Masters path,
and the only true path to enlightenment.
If you seek new frontiersif you weary
of a life without challengetry the Masters
way. It is as beset with challenge, intrigue,
and discovery as any trek through the wil
derness. Here you will often find yourself
alone. You may find yourself facing hard
ships and ostracism. In rare cases it may even
mean transition. But what is transition to
those who believe in r i g h t to those who
know there is no death! It is just another
frontier which man must open to bring him
self and his fellows to that day when broth
erly love is the order of the day.
The life of love we speak about as Rosi
crucians is one in which the Golden Rule
serves as the standard. We do unto others as
we would have them do unto us. It is a life
in which we respect others feelings and
rights. It is a life in which we bring no harm
to other people or other things, except that
which will cause a lesser harm in the long
view.
It is a life in which we treat and judge
as we ourselves would want to be treated and
judged. Love is harmony, and mans response
to it. In living a life of love, man lives a life
of harmonythe affinity of one thing for its

own kind. Love, and you will draw love to


you. Love, and you will be drawn to love.
Love is written in the aura of the man or
woman. It is a condition in the vibratory
structure of the aura that will act as a shield
against much that would hurt you. It will
bring you happiness such as no one else
can ever know.B
Does the Soul Personality
Continually Grow?
A Frater of Australia rises to address our
Forum. Does a soul personality ever stop
growing? If it continues, does this carry on,
detached from the body? Further, when the
soul personality is out of the body does it
have an assessment of its previous physical
actions?
The soul acquires its personality when it
is embodied, when it is in human form ac
cording to Rosicrucian mystical doctrines. A
slight review of this subject is perhaps ad
visable before we proceed to answer the
Fraters questions.
What man terms soul is only that which
is experienced in the body. Soul in its
qualitative nature depends upon the uni
versal consciousness inherent in the Vital
Life Force. This enters the organism and
then, combined with the physical body,
brain, and nervous system, manifests that
type of consciousness which we come to
realize as soul.
Let us use an analogy which we previously
used in the monographs. Think of the uni
versal consciousness, or call it soul force, as
being like the electric current that flows
along the line of a circuit. In this line in a
socket is an electric lamp. It is a substance,
a body; it is matter, but it is inanimate.
When infused by the electric current the
lamp figuratively becomes alive. That is, it
manifests an entirely different quality, it
gives off light. The light which the lamp
then radiates we shall call the soul person
ality of that lamp.
The electric current in the line is not in
any way altered by the light which the lamp
radiates. It continues to retain its constant
nature. Likewise the universal consciousness
is not altered by the personality which the
body comes to radiate. Just as the size of its
filament and its structure determine how
much light each lamp will radiate, so, too,

the body, brain, and nervous system of man


determine what his radiation, his light, shall
be; that is, his soul personality.
By this, of course, we do not mean that
the physical size of man is the only relation
ship to the soul personality. We do mean
that to the degree one becomes objectively
and emotionally aware of this universal
consciousness within himself which he calls
soul and responds to it in his behavior, does
he manifest a more perfect soul personality.
The more we respond to these inclinations
or what we call the inner self, the conscience,
and the moral sense, the more our person
ality then reflects the nature of the universal
consciousness within us.
As we have often reiterated in the mono
graphs and in this Forum, we can neither
evolve or retrogress the soul. It is of that
quality in essence that is beyond the capa
bility of human will and actions to affect
it. More simply put, man can neither evolve
his soul nor degrade it. The soul, being of
what we term the Divine, is therefore a
plethora, a fullness, and perfect. What
lies then within mans volition and personal
power is the development of his personality;
that is, the reflection of the soul force, his
personal response to it.
All religions and moral systems actually
and basically, whether they explain it in
their doctrines or not, have as their purpose
the development of man spiritually. Such is
but another phrase meaning the development
of ones consciousness of his psychic nature,
in the soul sense, and then to adjust to that
experience in his objective life.
As stated, the soul personality is dependent
upon this flow of universal consciousness
and energy through the physical organism.
The personality therefore must, for its de
velopment, have the objective consciousness
to appraise and to realize the higher
consciousness of self. With the growth of
that realization there comes then not the
growth of the soul but the growth of the
soul personality.
It is mystically declared as a traditional
doctrine that the soul personality never
really retrogrades. It may at times become
arrested by the manner in which one lives
or because of moral turpitude, etc. A vicious,
profane life degrades the personality. There
is a lack of that finer response to those senti
ments and feelings that constitute the uni

versal consciousness and the soul force


within. Consequently, there is not that selfdiscipline that results in an enlightened
personality, there is not that which is more
in accord with the cosmic impulsions.
There is likewise a mystical doctrine that
the soul personality does not grow, does not
further evolve toward perfection after transi
tion. It retains whatever attainment it has
acquired during its last incarnation. After
transition there is not that particular kind
of self-awareness by which the soul person
ality needs to grow. The soul personality
requires residence in the body and the per
sonal realization and evaluation of the two
states of consciousness, the universal and
the mortal, for the personality to be able to
perfect itself.X
Psychic Travel
Although a thorough discussion of the sub
ject of the projection of consciousness is re
served for the higher Rosicrucian degrees,
there is a need for several reasons to touch
on this subject at an earlier point. Many
popular writers place this phenomenon
within a framework of fiction and thus cloak
it with mystery and misinformation. Stu
dents of parapsychology and psychical re
searchers discuss the phenomenon and at
tempt to give public explanations of it.
Finally, many of our members have had
the experience of their consciousness leaving
the body, and they are seeking correct infor
mation regarding it.
Without delving too deeply into the mysti
cal significance of real psychic projection,
we do desire to make several points clear
regarding it. In particular, to answer the
question of this soror who asks:
When I was a girl about fourteen years
old, I was lying in bed, just dozing off one
night, when suddenly I found myself on my
uncles farm several hundred miles away.
There before me were my uncle and aunt
talking quietly and rather seriously. In his
hand my uncle held an official-looking paper.
After a few moments, I saw him get up, my
aunt looking after him as he left the room.
I was able to see him pass through the house,
as though there were no walls. In the parlor
he paused, looked around, then walked over
to the piano. It was one of those types that
could play perforated paper rolls, or serve

as a regular piano as well. My uncle took one


of the rolls, and as I looked, I saw the title
clearly printed on the cover: Magnolia
Fantasy.
He partially undid the roll, laid the paper
he was carrying on top of the unrolled por
tion of the music, then carefully rolled both
up together and put the roll back in the box.
As an afterthought, he placed the box behind
the neatly stacked rolls that faced to the
front so that it could not be seen. He turned
around and looked straight at the place
where I was standing and smiled knowingly
as though this whole thing were our little
secret.
The scene suddenly vanished and I found
myself back in my room, but now wide
awake. I lay there for some time before
finally falling off to sleep. The next morning
I related my experience to my parents. They
dismissed it with the casualness that only
parents can assume when dealing with their
imaginative and talkative offspring.
It was many years later that we heard
of my uncles passing, and of my aunts diffi
culty in making ends meet. At the moment
I did not recall my experience of years ear
lier, and it wasnt until my aunt visited us
sometime later that this experience of mine
was brought into focus. As my aunt spoke
to my father one night, she mentioned that
her husband had long ago invested almost
all of their savings in some new product in
which he firmly believed. He had received
a certificate of ownership of so many shares,
but somehow they were never located. She
only mentioned this in passing, as she had
never valued the investment to any extent.
Just as casually, my father asked her
what the money had been invested in. When
she told him, his eyebrows raised, and he
asked her if she realized that the product
my uncle had invested in was now one of
the most widely distributed and most valu
able investments one could have. At once
there was a flurry of excitement in our house,
as everyone speculated on the whereabouts
of the certificate and its ultimate value to
my aunt.
All during the conversation, I knew that
I had the answer, and after a while I quietly
asked my aunt if she still had her old player
piano with all its rolls of musical pieces. She
said she had, and I told her of my experience
of many years ago. By then everyone was

listening, and, on the following weekend, we


drove to my aunts home to find the missing
document. When I saw the piano and cabi
net, I walked over and reached in behind
the front stack of rolls and found a roll
marked, Magnolia Fantasy, just where
my uncle had placed it many years before.
Inside the roll, of course, was the certificate
which proved to be exceedingly valuable,
and in which we all later shared.
Now, what really happened that night?
Did I leave my body for a time? Do we have
psychic bodies which can travel without re
gard to space or time and can be anywhere
instantaneously? Can a psychic body be seen
by others? Did my uncle see me that night?
In attempting to answer these questions,
we work on the assumption that the experi
ence was real. There is little question but
that the soror was present in consciousness
at her uncles home on that night. To Rosi
crucians this is evidence of the projection of
consciousness rather than psychic travel as
such. Rosicrucians do not believe that any
part of us actually separates and perambu
lates on its own in any objective sense. But
we do know that man can be conscious of
other places and other times simply by a
process of attunement with these events.
In the Cosmic, time and space do not exist
as such, and thus in fact, there is really no
place to go. In the Cosmic all things are
omnipresent, and a person has only to attune
to the vibratory nature of a thing or event
in order to be there.
As Rosicrucians later learn, such attune
ment can be controlled and directed, and all
this is done without the psychic self or psy
chic body going anywhere in space or time.
It is simply an extension of consciousness.
Since the travel or displacement of a psychic
body was not involved in this experience,
then there was nothing objective for the
uncle to see. The uncle could, however, be
in mutual attunement with his niece and
conscious of her at the same time.
This is often the case between relatives
who are normally attuned with each other
by nature. The fact that the soror was very
close to her uncle could have set up a sym
pathetic bond along which consciousness
could be easily extended in either direction,
especially under emotional situations such as
the uncles great pride and enthusiasm over
his investment which he somehow meant to

share with those who were dear and close to


him and also their posterity.
When Rosicrucians speak of a psychic
body, they refer to that refined counterpart
of the physical body which manifests as an
aura around a person. This aura is very
much a part of the living soul we know
as man and is essential to him as a living
entity. The important thing to remember
here is that it is not necessary to have an
actual physical separation of the aura from
the body in order to experience psychic
travel B
Time and the Subconscious
A frater now rising to address our Forum
says, When the subconscious mind, either
through dreams or by projections of animated
scenes upon the screen of consciousness, re
veals an event which is shortly to occur, has
the subconscious mind actually moved for
ward in time or does it present a picture of
what is likely to happenunless prevented?
Mans experience of time in the percep
tual sense may be likened to viewing a
three-ring circus. In each ring there are
different acts being performed simultan
eously. These rings are arranged, we shall
say, in a line with quite some space be
tween them so that they cannot all be seen
at a single viewing. The observer looks first
at the ring at his left, we shall say. Next,
he looks at the center one. As he views the
center ring, it is, at the moment, to him the
present. But if he recalls what he first saw
in the ring to the left, it will seem to his
consciousness to be of the past. The third
ring to his right he has not yet seen. That
to him, then, is the future.
The observer, by the direction of his con
sciousness, by his perception, and by the
seeming intervals between what he has ob
served, has made his experiences fall into
the time categories of past, present, and fu
ture. However, actually, the events, the
performances, in the rings were all occurring
at one time. Each one was of the now as it
was being observed. Further, if it were pos
sible for the observer to perceive the three
rings simultaneously, he would then have
no conception of a past or a future.
We may likewise think of events in the
development of being as a continuous stream
without gaps. The point of reference is

wherever the human consciousness is placed


in relation to this development. It is this
point of reference that causes the conception
of time.
We can thus presume that the subcon
scious mind has the faculty to perceive a
continuum of this development. It sees the
concatenation, the chain of interlocking
causes and events in their apparent entirety
without the hiatus of consciousness that
exists to the objective mind. As a result,
these images are at times released into the
subconscious mind as dreams or inspirational
images.
These images may subsequently be ex
perienced in reality and in what man chooses
to refer to as the future time. Then, again,
they may not come about. It may be asked,
If there are realities in a continuous stream
of development, why would they never ac
tually materialize as we dream them or as
they are subconsciously experienced? To say
that they are, on the one hand, and then to
say they may not come into existence as
they are subconsciously realized, on the other
hand, might seem an incongruity if not a
paradoxical statement.
Our answer to this is that the whole
stream of development of reality, that is, of
being, may not be possible for the human
consciousness to perceive. Certainly, reality
as a complex matrix of development is criss
crossed by what we call causes and events,
like, for further analogy, a woven fabric. If
we trace out one single thread in a fabric, it
will have a continuity, a oneness, but in itself
only. There are, however, other threads of
varying colors that may relate to it in diverse
ways so as to change the design or our idea of
the form of the single thread. So, too, there
may be alternate and varying other kinds of
reality which the subconscious mind does not
perceive and which would cause the final

condition or thing which we experience in


the future to be quite unlike what we
dreamed or psychically experienced.
We, ourselves, constitute a cause. We are
not absolutely a free will, but at least free
enough that we can intercede volitionally or
unintentionally to change a chain of develop
ment so that its future nature to us may be
quite different than we previously psychical
ly experienced it to be.
We must realize that being is not inert,
it does not have a fixed or decreed state.
Everything is only in a state of becoming;
nothing ever is, except as it appears at the
moment of our consciousness of it. To think
otherwise is to believe in fatalism. If some
one has released now from his subconscious
mind an image of an event or thing of the
future, and fifty years later it occurs just as
he previously experienced it, does that refute
the argument that there is a constant change
in reality? Our answer to this is no.
It is true, in the example given, that to
the human mind in a period of half a cen
tury there may seem to be no difference be
tween the previous mental image of the event
and the subsequent objective experience.
Such, however, does not refute the fact that
all being is in a constant state of flux or
transition. It is because in the cosmic sense
of time these fifty years could be but as a
fraction of a second!
The period of sameness, or seemingly
changeless state, is relative only to the hu
man consciousness. We know, for example,
that our consciousness in dreams and under
the influence of drugs can be both accelerated
or retarded. An event that may take sev
eral hours to occur in an awakened state can,
in a dream, transpire in minutes or even
seconds. Even in memory we can relive in
minutes experiences that actually took an
hour or several hours to occur.X

INTERNATIONAL ROSICRUCIAN CONVENTION


JULY 9 -14, 1967

ROSICRUCIAN PARK - SAN JOSE, CALIFORNIA 95114

INDEX OF VOLUME XXXVII (Comprising the entire Six Issues of the 37th Year)

N O T E - The small letters after the page numbers refer to position on page: a, upper half of first column; b, lower half
of first column; c, upper half of second column; d, lower half of second column. Titles of articles are italicized.

Abnormalities, Cause of hallucinations, 36b


Abstractions, Rational, 32b
Activity and inactivity, 14b
Acts of God, 86a
Adjust thinking to values, 4c
Aggressors, 60b-61c
Airmail to AMORC, 86c
Albersheim, Dr. W. J., 36d-38c
Alchemy, History of, 31a
AM ORC Needs Your Help, 80d-82a
AM ORC, The Parapsychologists and, 34a-36c
AnimalMan a behaving, 82d
Animism, 15d
Answer, Finding the, 87b-89b
Antimatter, The Search for, 126b-127c
Antimatter, Thoughts About, 36c-38c
Appetites are natural, 26a
Aristotle, 31b
Art of living, Instruction in, 40c
Ascending the mountain, 80a
Attainment, Love's Contribution to, 135a-137a
AttentionDirecting consciousness, 9d, 58a
Attention to business of living, 52c
Attitudes of meditation, 75a
Attraction toward unborn body, 54b
Attunement, 139b
Attunement, Cosmic, 29c
Attunement, Cosmic, 83b-86b
Attunement, Psychic, 53d
Aura, 130d-131c, 137a, 139c
Automatic writing, 7d
Avatars, 135c

Absolute Truth, The, 32c-34a

Baptism, Cosmic Consciousness and, 15b-17c


Beauty and vitality, 4Id
Beginning? W as There A, 19c-21b

Being, All-powerful, 55b


Being: Ontology, 2Qa-21b
Belief vs. Knowledge, Mystical, 115b-116d
Big Eye, 114c-115b
Birth and reincarnation, 54b
Birth, Hearing Before, 94c-95d
Blood in baptism, 17a
Body and soul, 137a-138a
Books:
Lost Horizon, Hilton, 129a
Mansions of the Soul, Lewis, 54b
M y Lord of Canterbury, Turton, 130b
One Dozen and One, Taber, 130a
Peace of Mind, Liebman, 4a-b
Rosicrucian Questions and Answers, Lewis, 132c-133d
Source, The , Michener, 129d
Thirty Years of Psychical Research, Richet, 8a
Unto Thee I Grant, 34a
Boredom, 14c
Brotherhood of Man, 44c-45c
Brotherhood of man, 57b

c
California, Destruction of, 123b-124b

Candles and the Mystic Flame, 91c-93b


Catastrophic Predictions, 122a-124b

Cause, 140a-c

Change, 140c-d
Change in vibratory conditions, 71b
Chaplains speech, 90d-91b
Children, Education of, 29d-31a
Christianity and the Order, 133b
Circle representing consciousness, 77d-78c
Citizens abuse freedom of expression, 69b
Class Master, 68a-b
Colombe, 13c, 93b
Communication, Extraterrestrial, 51b-c
Communications, Psychic and intuitive, 42d
Complexity and simplicity, 88b
Concentration, 77b-78c, 88d-89a
Concept of God, The Mystical, 100a-102b
Conditions of extranormal happening, 35c-36a
Conduct, 3a
Consciousness, 56a, 74a-75a, 127b-c
Consciousness and meditation, 77d-78c
Consciousness and soul, 137a-138a
Consciousness and time, 139c-140d
Consciousness, Projection of, 138a-139c
Contemplation, 74b-75a
Continuum, Vibratory, 71c
Contrasts and boredom, 14c
Contrasts and decline of culture, 15a
Contribute to society, 57b-d
Convocation, Music for, 78b-79a
Convocation ritual, 89b-91c
Corelli, Marie, 129a
Correcting Imbalance, 134a-135a
Correspondence, Membership, 86b-87b
Cosmic, 139b
Cosmic and harmony, 134b-d
Cosmic Attunement, 83b-86b
Cosmic Consciousness, 56a, 105c, 125b
Cosmic Consciousness and Baptism, 15b-17c
Cosmic Cycle, Reincarnationthe, 51d-54c
Cosmic, The Nature of the, 124c-126a
Cosmically? Is Everything Possible, 61c-62c
Cosmos, Expanding, 21a
Cranmer, TTiomas, 130b-c
Council of Solace, 28a, 69a
Crimes of violence, 61b
"Crying baby gets milk, 6b-c
Cultures, Rise and fall of, 15a
Cycle, Reincarnationthe Cosmic, 51d-54c
Cycle, The 108-Year, 132c-134a

D
Decency? W hat Is Public, 2a-3d

Definitions, 124c-125c
Deism, 113b
Department of Instruction, 67c-69a
Desires, 54a, 105c-107b
Development of personality, 137c-138a
Diet, 66c
Dinosaur with bone tumor, 28d
Dirac, P.A.M., 37d
Discipline? W hat Is Personal, 26a-27b
Disease, Metaphysics and, 27c-29c
Divine, Man Petitions the, 38d-39d
Does the Soul Personality Continually Grow? 137a-138a
Drama, Beginning of, llb-14a
Dreams, 140a-d
Driving, Safe, 135d-136b
Drugs and consciousness, 140d
Duality and matter, 126b-127a
Duality, Balancing, 134a-135a

Earthquakes, 124a
East, Salutation to the, 89b-91c
Edmunds, John W., 8b
Education, 90b-d
Education, Progressive, 29d-31a
Education, Value of Higher, 79a-80d
Einsteins equation, 37a
Eleusinian Mystery School, 16d
End of An Era , 29d-31a
End to War? An, 59d-61c
Energies, 125c-d
Engram, 104b
Enlightenment, 136c
Era, End of An, 29d-31a
ESP and Spirituality, 117c-119a
Eternal Being, 20b, 21b
Ethics, 11 lb-112d
Everything Possible Cosmically? Is, 61c-62c
Evolution, Mystical, 53a-54c
Exaggeration of Possibility, 17c-19a
Exercises and candles, 91b-93b
Exercises in attunement, 83d-85d
Expect of M editation, W hat To, 74a-76a
Experience, 52c, 90b
Experiment in Telepathy, 19a-d
Extension work, 80d-82a
Eye, Big, 114c-115b

Failures of Masters, 119a-d


Fiction and novels, 4a
Fiction, The Value of, 128d-130d
Finding the Answer, 87b-89b

Fire in ritual, 13b


Fire symbolism, 91d-92c
Flame, Candles and the Mystic, 91c-93b
Force, Natural, 64d-65a
Forgetfulness, 58d-59d
Foundation of a building as Peace Profound, 5a
Free? W ha t Is, 62c-63b
Freedom of speech, 3d
Freedom of Speech, 69a-70b
Freedom, Personal, 26d-27b
Frustration and no activity, 14b
Fugue ideal for meditation, 78d

Genetic code, 116c, 118d


Gifts, Use of our, 39d
Give as we would receive, 44d-45b
God and harmony, 134b
God and the Cosmic, 125d-126a
God Bound by Law? Is, 112d-113d
God, The M ind of, 54c-56b
God, The Mystical Concept of, 100a-102b
God of Our Hearts, 46d, 102a
Golden Rule, 136d
Good Health, 66b-67b
Good, the satisfaction of extended self, 26c
Gravity and telekinesis, 9a
Guilt, 112a-d

HabitA Power To Be Reckoned W ith, 107b-109b

Hallucinations, 36b
Harmonium, 134a-135a
Harmony and love, 136d
Harmony, Realization of true, 53d

Harrison, Frederic, 130c-d


Health and Success, 114a-c
Health, Good, 66b-67b
Hearing Before Birth, 94c-95d
Help, AM ORC Needs Your, 80d-82a
Help, Cosmic, 61c-62c
History of music, 76b-c
History, 102b-104a
Home is in another realm, 44b
HomeNew Job, New, 116a-117c

Ideas and principles of others, Listen to, 94a


Ideas, desires become realities, 6Id
Ignorance, Man held back by, 79c-d
Illuminati, 133b-c
Illumination, 17b-c, 75c, 80c
Imagination, 89a
Imbalance, Correcting, 134a-135a
Impressions from external world and memory, 74d
Impressions, Psychic and intuitive, 21 d, 23a-c
Incense, 13b-c
Initiative and self-reliance, 27a
Inner self is the inner consciousness, 53b
Inspiration, 75c
Inspirational images, 140a
Instincts, 58a, 104b
Instruction, Department of, 67c-69a
Instruction, Willingness to submit to, 91c
International Research Council, Rosicrucian, 36d, 67d
Intrusion on privacy, 69d
Intuition, 42d, 74d, 88c-89a, 122d-123a
Intuition Opposed to Reasoning? Is, 104a-105c
Is Everything Possible Cosmically? 61c-62c
Is God Bound by Law? 112d-113d
Is Intuition Opposed to Reasoning? 104a-105c

]ob, New H omeNew, 116d-117c

K
Karma, 29 a
Keyboard chart, Rosicrucian, 8c
Kingdom of Heaven, 64a
Knowledge, 9c-11a

Knowledge, Mystical Belief vs., 115b-116d

L
Language, Learning a, 129b
Law? Is God Bound By, 112d-l 13d
Laws and the Cosmic, 125b-126a
Laws of the Universe, 64d-66b
Learning, 9c-11a
Learning, A Suggestion for, 93c-94b
Levitation, 7a
Lewis, Dr. H. Spencer, 52b, 67d-68a, 110a, 129a
Life on other planets, 51b
Light and Thought W aves, 50a-51c
Light of the W orld, T he , 46d-47d
Literature and decency, 2b
Lodge, Rosicrucian, 89b-90a
Loves Contribution to Attainment, 135a-137a
Lustration and baptism, 15c

Mad Rush, Todays, 63b-64d


Magnetic Personality, The, 130d-132c
Man and His Needs, 105c-107b

Man, Brotherhood of, 44c-45c


Man in Rosicrucian psychology, 82d-83a
Man Moves , W hy, 43b-44c
Man Petitions the Divine, 38d-39d
Masters, 136c-d
Masters, Failures of, 119a-d
Mastery, 39d-41d, 44a-b, 92b
Mastery of Life, The, (booklet), 40a, 41a-b

Matres speech, 91b


Matter, 36c-38c, 126b-127c

Matter, M ind Over, 6d-9b


Meaning of Ritualism, The, 9b-14a

Medicine, Psychosomatic, 29b


Medifocus, 19c
Meditation, Music for, 76a-79a
Meditation on flame, 93a
M editation, W hat To Expect of, 74a-76a
Member, The Representative, 39d-41d
Memory, 5b, 74d
Memory, Two Phases of, 58a-59d
Metaphysics, 126c
Metaphysics and Disease, 27c-29c
Metaphysics and parapsychology, 34d
Miller, Jill Jackson, 45c
M ind of God, The, 54c-56b
M ind Over Matter, 6d-9b
Mission in Life, Our, 56b-58a
Money, the standard of value, 62d
Monition and premonition, 42b
Moves, W h y Man, 43b-44b
Murals, Supreme Temple, 16b
Music for Meditation, 76a-79a
Mystery schools, 16d, 90c
Mystic, Aim of, 12c
Mystic, Beliefs of, 83c
Mystic, Education and, 79a-80d
Mystic Flame, Candles and the, 91c-93b
Mystical Belief vs. Knowledge, 115b-116d
Mystical concept of God, 55c
Mystical Concept of God, The, 100a-102b
Mysticism, 22a-c, 34a, 83c

Name for universe, God, 55c


Nature, Mastery of, 92b
Nature of the Cosmic, The, 124c-126a
Needs, Man and His, 105c-107b
Negative elements in environment, 6a
New HomeNew Job, 116d-117c
Nirvana, 105c
Nonbeing, Absolute, 20c
Nonviolence, 136c
Nous, 21a-b, 134d

Oaths. Taking of, 45d-46d

Objective consciousness, 137d


Obligation and idealism, 56b-57d
Obligations, Membership, 80d-82a
108-Year Cycle, The, 132c-134a
Ontology, 19d-21b, 95b
Opinions, 93c-94b
OrderAn arrangement of values, 31c
Ouija board, planchette, 7d, 118b
Our Mission in Life, 56b-58a
Outburst of Temper, 5a-6d
Overeating and undereating, 66c

Pacifists? Should W e Be, 98a-99d

Pact made in this life, 52c


Pantheism, 113c-d

Parapsychologists and AM ORC, The, 34a-36c

Parapsychology, 6d-9b
Parnassus, Mt., 16d
Peace of mind, 4a-d, 18a-b, 33d-34a, 64a
Peace on earth, 45c
Peace Profound, 4a-5a
Penalty, Legal, 46a
Perception of space, 70b-d
Perception of time, 139d
Perfect? Should W e Be, llO b-lllb
Perfection of life in harmonious relationship, 39a
Perjury, Penalty for, 46a
Personal Discipline? W hat Is, 26a-27b
Personality Continually Grow? Does the Soul,
137a-138a
Personality, Reincarnation and, 53b
Personality, The Magnetic, 130d-132c
Petitions the Divine, Man, 38d-39d
Phases of Memory, Two, 58a-59d
Philosophy , Purpose of Rosicrucian, 31a-32c
Place, Problem of Space and, 70b-7Id
Polarity in physics, 37a-38c
Possessions, 63b, 105d-107b
Possible Cosmically? Is Everything , 61c-62c
Possibility, Exaggeration of, 17c-19a
Postal Service, You and the, 86b-87b
Prayer, 38d-39d
Predictions , Catastrophic, 122a-124b
Premonition and monition, 42a-43b
Present moment, Understanding, 18c
Problem of Space and Place, 70b-71d
Problem solving, 84a-86a, 87b-89a
Procreation, birth, 3c
Progressive education, 29d
Projection, 138a-139c
Prophecies, 122a-124b
Psychic and physical harmony, 134b-135a
Psychic force, 9a
Psychic phenomena, 117c-119a
Psychic self, 53c, 139b-c
Psychic Travel, 138a-139c
Psychic Warning, 41d-43b
Psychism, 21d-23c
Psychology? W hat Is, 82a-83b
Public Decency? W hat Is, 2a-3d
Purgation, 75b
Purification and cleansing by water, 15b-17c
Purpose of attunement, 84a
Purpose of Rosicrucian Philosophy, 31a-32c

Quasars, 38c
Question of Terminology, A, 21b-23c
Quintessence, A prima materia, 31b

Reading fiction, 128d-130d


Reality, Facing, 55d
Reasoning? Is Intuition Opposed to, 104a-105c
Reincarnation, 44b
Reincarnationthe Cosmic Cycle, 51d-54c
Relations with fellowmen, 26b
Relationship between things in experience, 31a
Religion and mysticism, 22a-d
Representative Member, The, 39d-41d
Research to modify opinion, 93d
Responsibility of adult to the child, 30d
Responsibility of freedom, 69d
Rest and retreat have twofold purpose, 64c
Right and Wrong, 11 lb-112d
Rites of purification, 15c
Ritual and development, 13d
Ritual, Convocation, 89b-91c

Ritual drama, lld-12d


Ritualism, The Meaning of, 9b-14a
Rose-Croix University, 8b-c
Rosicrucian concept of psychology, 83a
Rosicrucian members, 39d-41d, 80d-82a, 89b-90d
Rosicrucian membership correspondence, 86b-87b
Rosicrucian membership, Interest in, 106d-107b
Rosicrucian monographs, Preparation of, 67a-68a
Rosicrucian Order, History, 102b-c
Rosicrucian Philosophy, Purpose of, 31a-32c
Rosicrucian principles, a guide to behavior, 18d
Rosicrucian teachings, 67c-69a, 108d-109b
Rush, Today's Mad, 63b-64d
Russell, Bertrand, 105b

s
Sacrificing for Others? 127c-128d
Salutation to the East, 89b-91c

Sanctum, Home, 89d


Saviors, 46d-47d
Science and prediction, 122d
Search for Antimatter, The, 126b-127c
Secrecy, 89c, 133a-b
Self, 130d-131a
Self-control, 26a
Self-preservation, 18a
Sex and decency, 3a-b
Should W e Be Pacifists? 98a-99d
Should W e Be Perfect? llO b-lllb
Sleep and meditation, 76a
Song, Peace on earth, 45c
Soul and motivation, 43d-44b
Soul personality, 53a-54c, 95c
Soul Personality Continually Grow? Does thes 137a-138a
Space, 139b
Space and Place, Problem of, 70b-71d
Space, time, thought, 50a-51c
Speech, Freedom of, 69a-70b
Speed of thought, 50b-d
Spinoza, Baruch, 61d
Spirit, 134d
Spirituality, ESP and, 117c-119a
Spring Castalian, 16d
Stages of oriental meditation, 75b-76a
Stamp enclosed in correspondence, 87b
State of mindPeace, 4b
Students and masters, 47c-d
Study of monographs, 68c
Studying? W hen Do W e Stop, 109c-110a
Subconscious, Suggestions to, 131c-132c
Subconscious, Tim e and the, 139c-140d
Subscription increase, 47d
Success, 79b
Success, Health and, 114a-c
Suffering, 128d
Suggestion for Learning, A, 93c-94b
Symbolism, 10c-13b, 124c-125b

T
Taking of Oaths, 45d-46d

Telekinesis, 7a-9b
Telepathy, 50a-51c
Telepathy, Experiment in, 19a-d
Television, 114c-115b, 129c
Temper, Outburst of, 5a-6d
Temple, Unity of the Rosicrucian, 13a-b
Terminology, A Question of, 21b-23c
Theism, 113a
Thought W aves, Light and, 50a-51c
Thoughts About Antimatter, 36c-38c
Thoughts. Influence of, 67a-b, 131b

Time, 139b
Tim e and the Subconscious, 139c-140d
Time-space factor and thought, 50a-51c
Todays Mad Rush, 63b-64d
Traits, Personality, 131c-132c
Transition, 33b, 138a
Transportation of Northern California, 43c
Trauma, 104b
Travel, Psychic, 138a-139c
Truth, 32a-b, 83a-b
Truth, The Absolute, 32c-34a
Two Phases of M emory, 58a-59d

u
Unconscious, 56a, 58c
Unity, Seeing a greater, 79c
Universe as principle, 55b
Universe, Laws of the, 64d-66b
Universe, Life in the, 51b-c
Unknown is source of worry, 17d
Unselfishness, 127c-128a

V
Value of Fiction, The, 128d-130d
Value of Higher Education, 79a-80d
Value of Work, The, 14a-15b

Values, 4c, 33d, 62d-63b


Vibratory conditions, Change in, 71b
Vibratory force, 125c-126a
Victims of progressive education, 29d
Vigilence is the price of liberty, 61a
Virtue, Striving for, 41c
Visualizing personality traits, 132a-c
Visualization, 62a
Visualization and attaining ideals, 117b
Visualization and fiction, 129c
Visualization and meditation, 75a
Visualization and thought transmission, 19b-c
Vital Life Force, 134d, 137a
War, 98a-99d

War? An End to, 59d-61c


Warning, Psychic, 41d-43b
W as There A Beginning? 19d-21b
Water and baptism, 15b-17c
Waves, Light and Thought, 50a-51c

Welfare, Social, 27a


Well-Being and mind, 29b
W hat Is Free? 62c-63b
W hat Is Personal Discipline? 26a-27b
W hat Is Psychology? 82a-83b
W hat Is Public Decency? 2a-3d
W hat To Expect of M editation, 74a-76a
W hen Do W e Stop Studying? 109c-110a
Whence It All Began, 102b-104a
W hy Man Moves, 43b-44c
Why things happen, 80d
Willingness to submit to instruction, 91c
Withdrawal, Voluntary, 63d
Words, 124c-125c
Work, The Value of, 14a-15b
W orld, The Light of the, 46d-47d
Worlds, Multiple, 127a-b
Wrong, Right and, 11 lb-112d

You and the Postal Service, 86b-87b

RO SICRU CIA N PRESS, LT D ., SAN JOSE

L.ITHO IN U S A