rosicrucian digest, january 1949

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JANUARY, 1949 - 30c per copy



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T HE I N S T I T U T I O N B E H I N D T H I S A NNOU NCEMENT



The Canyon of Life

WHAT LIES BEYOND?Have you ever stood in solitude upon the brink

of a yawning chasm, a deep canyon in the dead ofnight? You can easily imagine your reactions tosuch an environ men t— the increased acuteness ofyour hearing, the unconscious strain to hear theslightest sound, the attempt to peer through the veilof darkness to see what lies beyond, what mysteriesawait revelation.

Do you realize that each hour of you r life youstand up on the brink of such a chasm— the chasm of

eternity? The span of your life is suspended betweenthe vast mystery preceding your birth and the greatone still to come. Are you satisfied to endure yearsof conscious life in ignorance of the purpose of lifeitself, or the end toward which life is moving?

SCRIBE S. P. C.THE ROSICRUCIANS, AMORC SAN JOSE, CALIFORNIA, U. S. A.

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JA N U A RY , 1949

Fortitude (Frontispiece)........................................

Thought of the Month: Do W e Survive Death?From the Archives of the Past..............................

Is Rosicrucianism Compatible with Science?

Cathedral Contacts: Time and Unity...............

On Conscience and Morals: Lesson One.........

Annoying Behaviors.............................................

Sanctum Musings: Your Emotions.....................

As Science Sees It...............................................

The Reader's Notebook........................................

Temple Echoes......................................................W hy Affirmations Fail to Bring Results

The Mystical Meaning of Amen

Attitudes and Aptitudes.....................................

Temple Progress (Illustration)................................

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EDITOR: Frances Vejtasa

Copyright, 1949, by the Supreme Grand Lodge of AM OR C. All rights reserved.



ersonally experienced. We do not see,ear, or feel them, but we accept them

upon the authority of someone. There isthe example of any renowned astronomer. From experience we may have

learned that he has reliable knowledgeof astronomical phenomena. Therefore,when he declares that on a certain daythe sun’s spots will cause a disturbancein the atmosphere, we have faith in his

predictions. To put it simply, we inferthe truths of his statements from ourknowledge of his authority. So we cansay that the truths of faith are derived

by inference.

Reamon Ver»am Faith

Perhaps you ask, “W hat importantdistinction have you actually made be

tween knowledge and faith?” Jus t this:The things of knowledge are the thingsof existence; that is, they are the thingswhich we have perceived to have asmuch existence as ourselves. The thingsof faith, on the other hand, are thethings of probability. We have not personally experienced them, and we relyupon the assurances of someone orsomething else that they are fact.Knowledge, then, is very gratifying because it makes us self-reliant. Obviously we will not intentionally deceiveourselves.

Has this analysis robbed faith of allof its value? W hen we accept things onfaith, are we accepting them blindlywithout any means of determining theirreliability? Nature has given us theyardstick of reasoning by which tomeasure the accuracy of the things offaith. The things of faith, as we haveseen, are not concluded from fact, butfrom assumed fact. Reason, on theother hand, works with the known. Itstarts with the things which have existence, and which we have actually ex

perienced. Consequently, when we reason we combine the particulars of ourexperiences and draw from them certain conclusions. These conclusions or

propositions may be new; we maynever have experienced them, but theyare founded upon things with which weare familiar.

Let us now suppose that you find yourreason and your faith conflicting, andthat as you reason about a thing it doesnot agree with your faith in it. Youthen must decide which—the conclu

sions of your reason or your faith—closest approach the truth . The question immediately before us now is:W hat is truth? This is not as difficult toanswer as you may imagine. Certainly

we can see that truth is that aboutwhich we ente rtain no doubt, and whichfor the time is irrefutable by ourselvesor anyone else. You might ask, “Whathas all this to do with the question ofwhether we survive death?” Jus t this:we have been searching for a guide tothe answers we seek. Not having actualknowledge of existence after death, andnot desiring to rely solely on faith, weshall let the truths of reason lead us.

Let us begin by not presuming toknow what death is. Let us first askourselves, “What are the common char

acteristics of life?” The re is the powerof a living thing to reproduce itself, togrow, and to have sensation, and in thehigher forms the ability to move aboutor have locomotion. But when we consider ourselves we find that we have inaddition to the faculty of being awareof the world around us—the trees, thesky, and other things—an inner consciousness that makes us realize thatwe are we, and not someone else, andthat we are separate beings from allother things. Then , of course, there arethe attribute s of reason and will. Since

all of these things then are life, theirapparent disappearance must be death.The fact that the body may remain forsome time means nothing after thesefunctions, which are life, have disappeared.

Now, if all those things which we sayare the properties of life entered the

body as a single, un ited agency or condition at birth, our investigations would be simple, for death, then, would meanthat they also would be simultaneouslyreleased to survive. However, each of

us knows from observation that manyof these functions of life came as a laterdevelopment and were not present at

birth . For example: That sta te of self-consciousness that permits you to realize your separate existence was not ap par en t at the time of your infancy. Isit then a development also?

Life Force

No one has ever seen this mysteriousagency, this life force which animatesthings—makes them alive. We know it

[ 4 4 5 ]



The Rosicrucian Digest January 1949

only by its manifestations, the things itdoes. Furtherm ore, these man ifestations, these various functions in life,vary according to whether the livingthing is a simple cell, a plant, an animal, or man. We need only to study the

plan t on ou r w indow sill to observe th atit nourishes itself, can assimilate moisture and mineral elements, and cangrow. We know very well tha t dogs,cats, and other animals have the facultyof sensation, can feel pain and pleasure,and that they also have the attribute oflocomotion; that is, they can moveabout freely. And we have already seenthe special powers which man has.Therefore, it is obvious that the morecomplex, the more highly developedthe organism, the body of the livingtiling, the more elaborate are the manifestations of life which it has. Thougheach of these different levels of livingthings—plants, animals, and men—re

veals different manifestations of life,one factor is common to all of them,and that is the urge for growth anddevelopment.

This innate urge to mature, to reacha final stage of development, is dis

played so uniform ly, and carried ou t sothoroughly in each succeeding kind ofliving tiling, tha t it gives life an orderlynature . In fact, the laws of life are soorderly, so dependable, that we cannothelp thinking of them as being intelli-

f ;ent. It seems as thoug h the force ofife were causative, as though it werethe conscious direction of a great mind

seeking to accomplish an end. So wespeak, therefore, of the intelligence of life. Consequently this mysterious agency of life force is not in itself any oneof those special factors which we attribute to man alone, such as the self-consciousness that makes him aware ofhis own being. But this life force can and does become these attributes whenin man.

Each of you knows, for example, tha tthe wind is separately none of the notesof the musical scale. Yet it can be all of them if pu t through the proper musical

instruments. From these self-evidenttruths we must conclude that the consciousness of self—the ego, the part thatyou call sel f —arises with in you andthat it is the result of this mysteriousforce of life being combined with such

a highly developed organism as your body.

Let us use the analogy of the musicalinstrument known as the harp to makeclear this interesting point. We shall presum e th at the body, your body, isthe harp, a stringed instrument. Themysterious force of life we shall call themusician. W hen the musician playsupon the h arp w hat occurs? Is it notharm ony, music? When the life forceenters your body, eventually, from thatcombination, as we have seen, comesanother harmony—that subtle power ofself-expression, self, the you. With time,when the harp , old and worn, graduallydisintegrates, so that the musician finally has to cease playing upon it, whatoccurs? Th e harmony is gone. However, does not the musician still remain,does not the composition still exist within his mind? He is still capable of producing it but for the time he is without

an instrument, therefore the composit i o n r emain s u n ex p ressed —ju s t athought, a potential power.

W h en y our body, therefore, becauseof age or illness, finally is no longerable to retain the force of life and itleaves, its harmony, the self-consciousness, the you is gone also. The harmonyof the musical instrument cannot lingeron after the in strum ent is gone. Tha t isclearly self-evident, but the harmonyhas its immortality, its eternal existence, in the musical composition whichmade it possible, and it can thereforerecur time after time whenever capable

instruments for its expression are provided. So, too, the harm on y tha t is youis immo rtal. It is not tha t personal consciousness that you lmow as JohnBrown or M ary Smith, with blue eyes orfreckles or tall or short, that will survive, but that part of the intelligence ofthe universal life force which gives youself-expression in the body you now

possess. This intelligence of life haswithin it the capability of manifestingmillions of future personalities, andthere survive within it the personalitiesof the millions who have gone before.They do not have an immortal existence as names or as individuals, but asan arrangement, an inherent plan ofthe Divine Intelligence, and in that is

proof of survival after death.

Because of the Imperator’s absence overseas, we have reprinted this article by him, from the Rosi cru cian D ig es t of December, 1938.

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<\ } ri on i tf zz cz^ f tc l i u j E i o f t n s

Each month, books, manuscripts, and documents of the past, recalling the history of the Rosicrucian Order in its struggle against the traditional

enemies of mankind—Ignorance, Superstition, and Fear—will be presented by illustration and brief description.

By J o el D ish er, F.R.C.Literary Research Department of AMORC

W h e n t h e Fama Fraternitatis, an nouncing the Brotherhood of theRosy Cross, its aims and purposes, was

first published in Cassel, Germany, in1614, the response was immediate. Itaroused great interest among the learnedto whom it was addressed, and alsoamong the religionists and the idlycurious. Those who found their qualifications insufficient to merit the attention of the Brotherhood either protestedthat the whole matter was a hoax, orthey immediately proclaimed themselves members and adepts.

Religionists, however, took the announced intentions of the Brotherhoodto mean encroachment on the provinceof the Church and so a threat to religion

itself. Andreas Libavius was vehementin his criticism and in his insistencetha t such an Order did not exist. First published as part of a larger one, the book illustrated came out separately in1615. In the same year, he also published An Analysis of the Confession of the Fraternity of the Rosy Cross.

Libavius’ qualifications and sinceritywere evidently such as to warrant his

being given proof of the Fra te rn ity’sgenuineness, for the following year hereversed his position. Maintain ing hisattitude as critic, he yet admitted the

Order’s bona fide existence and agreedthat membership brought certain advantages.

This title page reads: “An Examination of the new philosophy contrastedwith the ancient to which it is opposed —in which the old authority is analyzed after a new m anner of speaking—Paracelsian Magic versus Crollian, Severinus’ philosophy versus Hartmann’s,the harmonic and magic philosophy ofthe Rosicrucians.”

No time was lost, judging by Libavius’ example, in challenging the claimsof the Fama. Apologists immediatelyarose to refute Libavius’ contentions.Thus, through the centuries, the Orderhas lacked neither critics nor defenders.Its ideals and its mysterious origin haveassured a goodly supply of both.

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'.t(i 9WLtn CLznaz: By W a lte r J. A lbersheim , F.R.C., Sc.D.

Th r o u g h o u t h i s tory, many great

scien t is ts were a lsomystics. In antiquity ,

Hippocrates the physician and Pythagorast h e m a t h e m a t i c i a nwere leaders of mystery sects. In the Middle Ages, Paracelsus,who is best known asa mystic, was an out

standing reformer inthe field of medicine.In more recent times, Newton and Leibniz,Pascal and Descartes,devoted greater effortto re ligion and philoso- p h y th a n to th e irmathematical discoveries. In our own centu r y , m e d i c al m e n ,such as Lombroso, Freud, and Carrel,and the physicists, Lodge, Einstein,Jeans, Eddington, Oppenheimer, allhave shown deep interest in psychic

phenomena, in religion, and in mystic philosophy.

Yet, the g reat majo rity of our learnedclasses are violently opposed to all mysticism. Mention Rosicrucianism to atypical scientist, engineer, physician, oreditor, and he will squelch your “medieval superstition” with smiling condescension or with angry invectives,depending upon his disposition.

Whence comes this bitter enmity?Since the above named great men provethat there is no inherent antagonism between scientific and mystical insp iration one mus t ask: Are there any basicfalsehoods in those parts of the Rosicrucian doctrines which concern themselves with earthly matters? any errorsso glaring as to make Rosicrucianismincompatible with Science?

The record may beexamined by comparing various branchesof Rosicrucian teachings with modern scientific discoveries.

The first subject ofcomparison is the basicstuff of nature, the so-called “dead matter.”

Rosicrucians teachthat matter is in con

stan t flux. Matte r in bulk is composed ofmyriads of molecules;the mo lecu les , o fatoms. The seemingly pe rm an en t and indivisible atoms are builtup f rom numerous

positive and negativeelectrons which areheld together by the

attraction of their opposite polarities.Atoms can be transmuted into otherelements by rearranging the electrons,and destroyed by separating them.

Electrons are the smallest known particles entering into the composition ofmatter. They themselves are not matter but particles of spirit, that is, ofvibratory energy. Spirit energy is oneaspect, one polarity of the CreativeMind or Consciousness that pervadesthe Universe.

This “mind-centered” Rosicrucian physics is incompatib le with only one pa rticular brand of science: the materialistic science of the nineteenth century . A hundre d years ago, matte r wasregarded as the only building materialof the Universe; and energy and other

phenomena were classified as “properties” of matter. Scientists believed thatatoms were basic, indivisible and indestructible units of matter. Of theseatoms, several dozen different kindswere known, ranging in weight from

[ 448 ]



hydrogen, the unit of atomic weight, touranium with an atomic weight of 238.

Faraday’s experiments indicated thatthere might also be a separate atom ofelectricity . In due time this “electron”was found. It had the unit electrical

charge of a negative Ion and a weightof only 1 /1847th hydrogen atom. Itscharge was believed to be inherentlynegative, positive polarity and the bulkof mass being ascribed to the atomcores. Since mass was considered indestructible, the Rosicrucian definition ofmatter as something that could be created, transmuted, and destroyed wasscoffed at.

J f eson» and Vibration*

In the last fifty years the abovescientific concepts were thoroughly

changed. Radioactivity proved that elements can be and are transmuted. Relativity showed that mass and energyare two aspects of the same principle;hence, mass can be increased by absorbing, and decreased by emitting, energy.Positive electrons were discovered incosmic rays and in artificially inducedtransm utation processes. They can becreated, together with negative electrons, by the impact of light beams;and a pair of opposite electrons can bedestroyed by reconversion into light.

Around 1930 it was believed that all

atoms were made of three types of building blocks: protons (positively chargedhydrogen cores), neutrons (uncharged

particles about as heavy as protons),and electrons. There was some sus

picion of a fourth type called neutrino (uncharged particles m uch lighter thanan electron). Obviously, this picturewas much closer to Rosicrucian doctrine: Science had learned that matteris impermanent and forever changing.Still there remained important differences. Science believed that there wasa great gap between the weights of elec

trons and atoms, whereas Rosicrucianstaught that atoms are built up step bystep, by aggregation of electrons. Furthermore the existence of neutral particles seemed to contradict the Rosicrucian axiom that all matter is polarized.

But these contradictions, fa r from being basic, are being cleared up by morerecent scientific advances. The greatestof these is the discovery of mesons, thatis, particles intermediate in weight between electron and proton. At first all

mesons were believed to have the sameweight, equal to 200 electron masses.But the list of meson types is rapidlyincreasing. A heavier meson of 380electron masses is generally admitted.Others, which have been observed with

less certainty, have 800, 80, and 3 electron masses. Thus science has foundquite a number of rungs of a ladderwhich may bridge the gap betweenelectron and proton. The paradox ofthe neutral particles is a contradictionin name rather than in fact.

Rosicrucian physics does claim thatall matter is polarized but not that the

po larity is of the electrostatic kind only.Science, too, is now convinced that neutrons and even the electrically charged protons and mesons possess an additional type of polarity because they do attract each other so strongly that theyform stable atoms in spite of the electrical repulsion between the two or more

positive protons in the larger atomnuclei. This illustrates the Rosicruciantene t that all polarity is relative. The,as yet unexplained, binding force iscalled an “exchange force” because science believes that the electrical chargeis interchanged between proton andneutron by rapid vibrations of a positive meson—in keeping with the Rosicrucian belief that energy is inherently

vibratory.Thus, in the realm of physics, theformer contradictions between scienceand Rosicrucianism are rapidly disap

pearing, and Rosicrucian teachings areincreasingly vindicated.

Mind over Matter

From “dead matter” our inquiry jumps to “living mat te r” in its highestexpression: Does the Rosicrucian inter-

Eretation of the human organism, ofealth, disease, and healing fit in withmodern medical science?Rosicrucians teach that matter—crys

tallized spirit energy of the UniversalMind—becomes a conscious living organism by th e influx of Vital Life Force,that is, of a higher and more positivevibration of the same Creative Mind.The human organism has bodily consciousness in common with all living

beings; but, in addition, it is the seatof a higher Soul Consciousness, an undivided part of the Universal Consciousness.

These tenets form the basis of Rosi-

T449 ]




crucian health teachings. Most diseaseis believed to originate in a wrong mental attitude, that is, in disharmony between the outer consciousness and theSoul Consciousness. Contagion and infection by germs are not regarded as

primary causes but as symptoms of the

inn er unbalance. Of course, it is notdenied that one can be maimed by a bomb or break his leg on a slipping rug.But even a broken leg may be caused

by a secret urge to be bedridden, andwhich urge prevented proper attentionto the rug.

Cure, as well as disease, should start from within. If by Rosicrucian or othermethods the inner balance is re-established, nature will usually take care ofrestoring physical health. Surgery andmedication are needed when decay hasgone beyond the recuperative powers of

the unaided body. But it is known tha teven seemingly desperate cases have been suddenly cured by an emotionalregeneration, experienced at a religiousrevival, at a shrine, or in spiritualattunement.

Natura lly , the above Rosicrucianviews of the human body and its treatment were rank superstition to many

physicians of the old, materia listicschool. These men, trained in the spiritof nineteenth century authorities suchas Virchow, regarded the human bodyas a complex machine. Its basic units ,

the cells, supposedly functioned solely by mechanical, chemical, or electricalforces. Sickness was a ma ladjustm entof these material forces and had to becounteracted by material means; hencetherapy relied exclusively on materialmeasures such as diet, medicine, rest,surgery, and physiotherapy.

Gradually, medical science recededfrom this one-sided attitude. Practicing physicians knew the curative value ofa good bedside manner. They saw that

patients lost appetite and health frommental worry, and that they sufferedstrokes from the shock of bad news.“Hysterical” patients developed symptoms indistinguishable from organicdiseases. Menta l causation of diseasewas first officially recognized by psychiatrists and psychologists such asJane t, Richet, and Freud. But in recenttimes their discoveries are being accepted even by biologists and clinicians.

An example of this changed attitude

is the textbook on Psychosomatic Medi-cine, published jointly in 1943 by a

professor of clinical medicine and a professor of psychiatry, both of TempleUniversity. The authors state that overhalf of all patients suffer from “functional” symptoms which are not caused

by a definite bodily disease but by mental conditions. Such functional symptoms run the gam ut of hum an ills, fromhay fever to stomach ulcers and hearttrouble. They are by no means trivial:It is said that half of the people livingunder the mental tension of modemWestern civilization die of high blood

{ pressure— an ailment which is muchess common in Oriental nations. The

authors find that relief and cure ofmany diseases is achieved not by medical treatment alone hut by spiritual help,—may it come from a clergyman

or a psychoanalyst.The statements of these modern physicians who are at the forefront ofofficial medical science, come so close tothe Rosicrucian viewpoint that theycould be inserted in Rosicrucian monographs without change.

Having failed to uncover cause forcontroversy in the mineral and animalkingdoms, our search turns to the domain of pure Mind and to its relationto the physical universe. The Rosicrucian standpoint has already been outlined but let it be explicitly restated:

Hu man m ind is dual. It consists ofan individual outer cell-and-brainconsciousness and of an inner Soul Consciousness. The lat ter is nonphysical,all-pervading, a personalized yet undivided part of the Universal Mind.Being nonphysical, the Soul Consciousness is not subject to limitations of timeand space. Being undivided from theUniversal Mind, it partakes of Universal Knowledge. Being imbued withthe creative power of the Cosmic Mind,it can affect physical events anywhere,anytime.

Under normal circumstances, humanmind power is limited by the imperfectunderstanding of the outer consciousness and by its lack of ability to contactthe subconscious (or superconscious)mind. Being nonphysical, the hum an

personality is not limited to the lifespan of a human body.

The above Rosicrucian view of mindand consciousness is obviously incom

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patible with materialistic science. Toa materialist, consciousness is an attri bute of ce rta in organic chemical com pounds which evolved automatically bynatural selection because it was usefulfor the survival of the species. Mind

and thought are properties of a specialized group of brain cells in the graymatte r of the human brain. Knowledgereaches the brain only through physicalchannels, by direct space-time contact. Foreknowledge is impossible except inthe sense of logical deduction from pastinformation. Being a property of individual body cells, consciousness is individualized and ends with the body.

The rigid materialism which dominated nineteenth century science wasdisturbed by factual observations whichdid not fit into the materialistic pattern.

The same group of psychiatrists and

Ssychologists who had shown the in-uence of mental states on bodilyhealth, also proved to themselves and to

many unbiased observers, the occurrence of telepathy and of clairvoyance,that is, the acquisition of knowledgewithout the use of physical sense organs.

Scientists as a group, however, werenot unbiased and rejected all reports ofextrasensory phenomena on the groundsthat they could not be reproduced atwill and that they were not amenableto quantitative measurement.

These counterarguments are now being broken down by a type of quantitative research pioneered by Prof. J. B.Rhine of Duke University. This modem research is based on great numbersof experiments with playing cards anddice which are capable of numericaland statistical evaluation. Rh ine’s latest book The Reach of the Mind* provesthat a large fraction of normal men andwomen is capable of telepathy (thoughtreading) and clairvoyance (perceivingof distant objects) at distances beyondthe reach of physical communication.This ability extends even to futureevents.

About the same proportion of the sub jects tested by Rhine’s ins titute are ableto influence the fall of dice, a materialoccurrence, by their will; this ability,too, extends to grea t distance. Ex trasensory ability increases with mentalconcentration and relaxed confidence:it is lowered by drugs, tension, and

*William Sloane Associates, New York. 1947.

f

distraction just as are other mental processes. From these test results,Rhine deduces that man’s higher faculties are not properties of a physical

brain region but manifestations of anonphysical mind which is not limited

by physical obstacles nor by space andtime.Thus, even in the realm of pure

mind, competent and unbiased scientificresearch workers arrive at conclusionswhich agree with Rosicrucian teachings.Why, then, do the majority of scientistsattempt to disregard the testimony oftheir peers and stick to a discreditedmaterialism? Why are even professedChristians among the scientists loatheto admit that ordinary people of thisday and age may have some of the“psychic” faculties which the Bible

ascribes to prophets and apostles?Are they, by any chance, afraid thatthese awkward facts might upset thecarefully built-up physical science ofthe Western world which attempts to bring into one system all the facts ofnature observable by man—except thefacts of life, of human consciousnessitself?

It seems to the writer that their attitude is unscientific. True science shouldwelcome all new facts, no matter howupsetting.

Many times during the past fifty

years scientific theories have been upsetto the benefit of scientific progress.X rays, radium, quantum theory, relativity—all of these were upsetting andcaused initial confusion but ultimatelycontributed to great advances in the physical sciences. In the field of psychology, Freud’s psychoanalysis was derided and vilified before being hailedas an important forward step.

When scientists begin to investigatethe nonphysical side of our World withthe same mass attack, the same devotionand persistence which has brought physical domination of the Ear th to theWestern nations, then mankind mayacquire not only vastly greater knowledge, bu t perhaps even wisdom. Whenthat time comes, it will be recognizedthat Rosicrucian teachings, far from being incompatible with science, werea beacon urging it on toward highergoals.

The author is a research physicist on the staff of a large industrial corporation.— E d i t o r .

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m m m M W ^ O T W i m

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the

most highly developed and spiritually advanced members and workers of the

Rosicrucian fraternity. It is a focal point of Cosmic radiations and thought

waves from which radiate vibrations of health, peace, happiness, and inner

awakening. Various periods of the day are set aside when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with

the Cathedral at the time will receive the benefit of the vibrations. Those who

are not members of the organization may share in the unusual benefits as well as those who are members. The book called Liber 777 describes the periods for various contacts with the Cathedral. Copies will be sent to persons who

are not members if they address their requests for this book to Friar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage

stamps. (Please state whether member or not—this is important.)

TIME AND UNITY


Is o l a t e d events have theability or character oftaking on a degree of im

portance which is exaggerated in proportion toa whole series of events.As the news of world affairs reaches us from dayto day, many isolated

items appear to be of terrific importance. It seems as if the whole future,which we individually and collectively plan, may succeed or fail mom entarilyupon the impact of the particular news

items. Yet through generations—infact, throughout all the period of recorded history—similar things havehappened almost daily. All in all, theworld moves on; rulers of countrieschange, threats of war and peace comeand go. At times these reach a point

of culmination and we pay a tremendous price.

Obviously, it is not usually one singleevent that gives success or failure to theaims or ambitions of an individual ornation. In our daily lives a parallel isreached. A day may begin with bright

prospects, bu t one event or one experience may change the mental outlooknot only toward the day bu t also towardour whole future. Usually, these isolated events stand out. They are theimpact of the moment and naturallyhave a more direct effect upon us thandoes a series of events looked at in retrospect. The serious implications of lastweek’s experiences are of less importance than are those of the moment.Those of last month or of last year arealmost forgotten.

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Time, then, has a unifying effect. Itcannot be held back; it cannot in itself

be modified. Each new year is theheralding of another unit in the measurement of our span of consciousness.Each year holds problems for everyone,

bu t to offset that which will inevitablydevelop, the new year also holds hope.

Going back mentally over a span ofyears or into another period, we findthat time is a softening influence.Through time the isolated events ofgreat importance in their moment ofhappening seem to have lost much ofthat importance, and stand not as individual specters, seemingly breaking upthe whole continuity of existence, butrather as a series of pleasant and un

pleasant experiences which are blended,

making up the continuity of memoryand thought, and, as a whole, seemneither to be completely good nor com

pletely evil. The un ifying effect of timein all our experiences is such that if wewill benefit by it, we will learn to handle more adequately the problems ofthe present and the future.

We find this same force workingeven in the field of scientific progress.Early scientific attempts to fathom the problems of the universe, by the ancients, were in generalities, treatingvast problems as a whole. Gradually ,

an age of specialization was reached,dividing science into many categoriesand into many different independentsciences working side by side. Now wehave arrived at a period that is againreverting to generalization. A recentarticle by an outstanding scientistclaims that within the next fifty yearsmany isolated, separate sciences will join and become a unit.

Time, therefore, can be used to exaggerate the importance of the present

and to create fear of the future, or itcan be looked upon as a universalhealer by which natural laws are permitted to operate. Even in matters of

physical health, rest through time willfrequently produce the most effective

results. As we each go on striving withour own individual problems, peculiarities, successes, and failures, we canadopt a more philosophical view towardall things if we realize that the incidents are exaggerated in the presentand will be softened through time. Thestudent who hopes to find solution to

problems in the immediate present,whether these problems be of mathematical certainty or of metaphysicalspeculation, can have more success byrealizing that time will help alter his

perspective and make him bette r able

to face all problems in the course of hisdevelopment.

The Cosmic laws work slowly butsurely. To the best of our knowledge,the earth upon which we are livingdates back millions of years, and it will

probably go on for years beyond ourcomprehension. To meet the problemsof the present and to prepare for thefuture with reason and a steadfast assurance in the immutability of the Cosmiclaws, causing all things to function, isa universal sedative, in which we can

freely participate with no fear of harmand even hope of success and gain. Natural laws do not work except inaccordance with the laws that ordainedthem, and so neither can we, as individuals, change our situations in thetwinkling of an eye. However, we can be assured that the same laws th at havefunctioned over a period of time beyondour comprehension will continue tofunction surely and purposefully toward the ultimate attainment of the plans established by our Creator.

V V V

MEMBERS SHOULD KNOW THE CONSTITUTIONEach member should be familiar with the contents of the Constitution and Statutes

of the Grand Lodge with which he is affiliated. The rights and privileges of membership

are clearly set forth in the Constitution,- it is prepared in a convenient booklet form at cost to members. To save yourself questions and correspondence, secure a copy from the

Rosicrucian Supply Bureau for the small sum of 15 cents, to cover the expense of preparation.

f 453 ]




(Du don±ais.nas, a n d <zA/[o,iah By R a l p h M. L e w i s , F.R.C.

LESSON ONE

Ma n roamed theearth five hun

dred thousand yearsago! So it is estimated

by p a le o n to lo g is ts .Inis conclusion has

been reached from anexamination of fossilized skulls and thigh

bones which are pur ported to be of hu manorigin. From these, has

been re c o n s tru c te dwhat is represented to be the skeletal structure of ancient man.Anthropologists calledthis specimen pithe-c an thropus e re c tus ,which literally meansthe apelike man that ' ' -rv "”"wiwalks erect. The common name for this ancient being is theJava man. This name was assigned tohim because the skeletal remains werefound in Java.

Did the Java man have moral discernment? Did he possess a moralsense? Was he capable of such determinatives as right and wrong, good andevil, by which he judged his own conduct and tha t of others? The earliestevidences we have of conscience arecomparatively recent. They are as recent as history which is far later thanthe period of the earliest man. If conscience is as innate, or as much a partof man as the life force itself, then man,

no matter how primitive, no matterhow far back he existed in point oftime, must have always possessed conscience. On the other hand, if conscienceis a later acquisition, something thatevolved or suddenly came into beingwithin man, then he must have dwelt,for a long period, in spiritual darkness.In other words, between the time when

such a being as earlyman roamed the faceof the earth and thetime that consciencefinally came into existence within him, hemust have lived notunlike the beasts ofthe field insofar as anysense of morals is concerned. Only as we inquire into the natureof conscience, only aswe determine of whatconscience consists, canwe hope to find a solution to these mysteries,namely, to determinewhether man always

possessed conscience orwhether it was a lateracquisition.

It is related that an Egyptologist,directing excavations on an expedition

in Egypt, became interested in the activities of a native. This particu larnative was using a peculiar black stoneto grind grain for flour. There wasnothing unusual about this primitivemethod of milling flour, but the Egyptologist was, no doubt, attracted by theoddity of the stone used. It was unlikethose commonly employed. Upon examining it, he found, to his amazement,that it contained hieroglyphics, the picture writing of the ancient Egyptians.Much of it was undecipherable. It wasdisjointed; it was, for example, like

letters of the alphabet scrambled intoan unintelligible disorder. The stoneintrigued him so much that it was sentto the British Museum. Because solittle was known of its origin and since,at the time, the inscriptions were notdecipherable, it was placed in an obscure corner where the lighting wascrepuscular. Inasmuch as it was before

[ 4 5 4 ]



the time of flashlights, it was difficultfor the writing to be examined.

A generation ago, Dr. James H.Breasted, a scholar of Egyptology, wasattracted to the stone and decided tomake an intensive study of it. Eventu

ally, he discovered that a phrase in thehieroglyphic writing at the bottom ofone of the columns had to be continued by reading on the column to the righ tinstead of the one to the left as ap peared to be the arrangement. Sincethis part had not been facing in thecustomary direction, the signs hadtherefore hitherto been read in inverted order. This made the inscriptiondisjointed and not intelligible. By being read in the proper order, thesecolumns of hieroglyphs revealed a re

markable story. Many scholars havenow worked on the translation.The story includes sections tha t repre

sent utterances of various gods in conversation. At the beginning of suchdivisions are found the hieroglyphs forthe names of two gods, so arranged thatthe signs face each other, and the writing which follows constitutes a sort ofdialogue between these gods.

In its present form, the inscriptionon the black stone was by Shabaka, anEthiopian Pharaoh of the eighth century, B.C. He relates in this inscription

tnat he had found a work of his ances-tors which had been eaten away byworms, and that he had sought to preserve this work. It must have been a

papyrus manuscript which Shabaka hadround or else, it is speculated, it couldnot have been eaten by worms. Sha baka recognized the beauty of the contents of the papyrus manuscript. Therefore, he must have been a man ofwisdom. We must also admit that hewas a man of foresight because, bytranscribing it into stone, he has preserved for us today, as Dr. Breasted

says, “the oldest philosophical discourseknown to man.”

From its archaisms, its more or lessobsolete words and phrases, Egyptologists and archaeologists are of theopinion that the original papyrus fromwhich the inscription is copied musthave been exceedingly old. In all proba bility, it must have dated back to thefoundation of the First Dynasty ofEgypt by Menes, approximately 5000B.C., or nearly seven thousand years

ago! The inscription, therefore, constitutes the oldest thoughts of man inwrit ten form. Yet it was used as a millstone by simple Egyptian villagers ofmodern times. Because it was so used,a good portion of its inscriptions was,

unfortunately, obliterated.The Spoken Word

Actually, the inscription depicts adrama. It relates tha t all things in theuniverse, everything that exists, had itsorigin in Ptah, one of the gods of the prevailing polytheism of ancient Egypt.Ptah is said to have been the mastercraftsman of the universe, the supreme architect , if you will, who designed andconceived and created all things. Thislittle black stone also tells us that Ptahwas the heart and the tongue of thegods; in other words, that he was the principal deity. At this time in Egypt,the heart was conceived to be synonymous with mind. In other words, theheart was the seat of intelligence.

We today connect the word heart with the idea of emotion. We say thatsomeone has a good heart, meaning thathe is sympathetic and understanding,or that he has a bad heart, meaningtha t he is evil. To the ancients duringthis period, the heart was the place ofideas. The tongue was symbolic of the

word. The tongue was held to be, evenin this remote period, the instrument ofthought. Speech is the power, it washeld, that gives thoughts their objectivereality , brings ideas into form. Theheart or mind is the cause of all thought;the tongue, or the spoken word, is whatmaterializes thoughts. This conceptionexisted hundreds of years before theBook of Genesis and its references tothe Word of God, and also before theGreek philosophic doctrines of theLogos, tne law of God in Word.

The ancient inscription on the stonesays that he, who does what is loved,is given a peaceful life. Likewise, he,who does what is hated, is given death.In this latter instance, it does not justmean the cessation of this life, but possibly that he will not experience immortality. Here, then, are moral ideasexpressed, perhaps the earliest knownto mankind. They are not called good and evil ; rather, they are called love and hate. To do what is hated, to dowhat will incur hatred in the hearts

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Annoying Behaviors By J o a n N i x o n

a v e y o u ever tried to acquire a collection of outraged sensibilities? Ours

begins like this:I once knew a gentle

man who, whenever he became ex c ited , wouldtake his comb out of his

pocket and begin combingle Thanksgiving Day, he

poured too much gravy onto the edgeof his plate, and the whole of it tippedover into his lap. He sprang from thetable, set down the gravy-bowl, reachedfor his comb, and began combing hishair! At least one guest was annoyedthat this demonstration should have

been done ‘over the table.’ ”While this is undoubtedly an exag

gerated, although true example of annoying behaviors, the fact is that eachone of us unconsciously, or consciously,through habit, indifference or even

leasure-for-oneself, offends the sensi-ilities of another person or other per

sons at least once a day. Fortunate ishe, indeed, who does not exceed thisminimum ratio!

W hat are those behaviors which bring the greatest annoyance to themost people? Which of our five objec-tive senses is the most generally andacutely outraged by annoying behaviors?

According to our survey, consistingof interviews and written reports, it isinteresting to observe that the senses ofSound and Sight are the ones most frequently abused. At the top of the listwe find the popping of gum, clicking

of teeth, hollering in the ear, clearingof one’s throat, coughing, slamming ofa door, pencil tapping, the daily repetitive story of ill-health, and ‘the constan t stream of conversation from someone with an unpleasant voice talkingabout things in which we are not theleast bit interested!’

Partly, we are annoyed because ourown hearing is being interfered with,

by such offending sound behaviors.Mostly, however, we are annoyed bythe sound itself.

Different pairs of eyes are annoyed

by many of the same things: red na il polish, lipstick applied in public, a headcrowned by wet unbecoming curlers,slovenly or careless attire, the nervous picking at elevations on the skin, anewspaper thrust before our eyes in astreetcar, late-comers to a performance,a head obscuring one’s view in a theatre(and let us remember that while wemay not be able to remove our headsupon a moment’s notice, we should beable to displace our hats!).

Much lower on the ladder of outraged senses, but sharing equally the

rungs, are those of Smell and Feeling. Most of us have been incensed at sometime or another by offensive odors.Some of us even sniff at the odors ofdisinfectants (medicated soap is ananathema to one person), although,

paradoxically, they are the enemies ofstill greater annoyances—germs. Then,who likes being poked in the ribs? or thesensation of another’s breath in our facewhen we are being spoken to at a too-close range? How many of us are re

lis hair. Oi

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sentful because of the insecure feelingwhich we experience from a car cavorting beneath us in the hands of a habitually careless driver?

It is only in the sense of Taste, perhaps, that we cannot experience theannoying behaviors of others; unless,

of course, the chef’s peculiarities manifest themselves too obviously in thosedishes which he or she prepares for us.If our cook likes green peppers, and wedon’t like green peppers, and they bobup often enough in our repasts, wemight actually become very annoyedat our cook’s single-track-minded behaviors.

In the objective personality of Self,there are certain annoying behaviorswhich claim our vanity. We do notlike that curiosity which permits peopleto inquire into our ages and into other‘personal affairs’; we resent being misquoted in another’s conversation; andwe are annoyed when someone copiesfrom our paper in a classroom. Then,how many of us can stand by andwatch someone at work with somethingwhich we know we can do so much

better ourselves? From our second-storywindow, how many of us have watcheda neighbor clipping his hedge in easycontemplative unevenness, while weexercised the greatest will power to keepfrom rushing down the stairs and grab

bing the scissors ou t of his hands?Dismissing people for the moment,

must we not admit of the commonly-shared experience of annoyance at the behaviors of a barking dog, a bangingwindow, a dripping faucet, or the ‘loudshrill whistling of a train at a crossing’?

Objectively speaking, then, we haveall kinds of sensory experiences withannoying behaviors in otner people andin other things.

The Subtle and the Obvious

Now we come to the more subtleannoying behaviors; the aesthetic, ethi-cal, and moral ones which touch us tothe very quick of our Souls. W hat ofthese intangible annoying behaviors;these which cannot be identified, exclusively, with the objective senses orthe Personality Self, but which pierceour real natures like fine thin shaftsof steel?

Do we not feel resentment towardthose members of our society who litter

our clean streets and beautiful parkswith papers and peelings and otherdebris? Is not something more than

just our eyes offended here? We feelthe same resentment toward thoseamongst us who expectorate. The vulgarity offends us less, perhaps, than the

bodily harm which we feel is being perpetrated on us by this action. Aesthetic natures are further outraged bythose people who leave bathtub rings,and those who do not carry nor usehandkerchiefs (even though none areexempt from an occasional cough or asurprise sneeze). A mother who feedsher baby with her own spoon, or acook who uses a spoon to sample ourfood, and returns it, unwashed, to thesame “victuals,” are also listed asthoughtless offenders.

Again, we are perhaps less annoyedwith the absence of aestheticism in theaction than in the idea of contagiousgerms. (By contrast, one individual is offended by people who wipe off theircutlery on the restaurant’s tablecloth ornapkins. Here, the ofttimes overexaggerated germ-spreading fear is sacrificed to the offended aestheticism of this

person’s feelings).Recently, I myself was annoyed

when a man on a train, where I was also a passenger, lifted his foot fromthe sticky floor and set it on the handle

of my suitcase in order to tie his shoe. He soiled the handle, and the pressureof his weight sprank the lock.

“That will cost you a dollar,” I said,not unpleasantly (there was the “Annoying Behaviors” manuscript in thatsmtcase at the time, and I was tryingto react in accordance with the conclusion which was already occupying mymind).

“—Can’t be helped. Got to get theseshoes tied,” he retorted, and thereuponset the other foot on the handle, andsprang the other lock!

A more serious annoying behaviorconstitutes that of “telling stories.” None of us likes being lied to, and weare annoyed by people who use thisdevise, perpetually, in their defense.

Not big pathological lies—just littleones. Because of the ir pernicious andinfluential properties and their widespread effects, therefore, these ethicaland moral annoying behaviors are themost serious ones.

r 458 3



How many of us experience annoyance at those unenlightened parentswho pursue a consistently wrong coursein correcting the ir children? Howmany of us can bear to watch the samemisguided hands constantly mistreatinganimals? How many of us take exception to the habitual inconsiderate treatmen t of old people? And how man y ofus can suffer that snobbery which indicates class and racial discrimination?

Our own attitudes toward these annoying behaviors are a reflection of ourdeeper natures, and give evidence ofthe evolvement of our own spiritualselves. Therefore, i t behooves us to takeespecial cognizance of them in order tomake certain that we are not guilty ofany such misdemeanors.

Conmideratlon

What conclusions are we to drawfrom this extensive list of annoying behaviors?

If everyone were annoyed, equally, by the same stimuli, there would be no problem, since a law could be passedforbidding each offense. Unfortunately ,this is not the case.

Half of us are annoyed at those peo ple who open the windows in a room ora car; and the other half are just asannoyed at those people who close the

windows in a room or a car. Ha lf of usare annoyed at the behaviors of the“grasshoppers” in our society—those

people who desert their responsibilitiesand let us do their shares, too: theother half are not half so much annoyed by the “grasshoppers” amongstus as at the “ants”—those who insistupon doing more than their share ‘asif the world couldn’t get along withoutthem !’ I t annoys some of us whenothers are whistling while we are trying to concentrate. The tuneful personmay say that it is the only way that he

can think; but that is one of the majorreasons why those about him can’t.

What is the answer to this seeminglycomplex enigma? W hat can we doabout those behaviors in other people which annoy us, and those behaviorsin us which annoy other people?

The answer lies in the word CONSIDERATION.

Inasmuch as we know how to adjustourselves to society, we should try notto be an “eyesore” to that society. This

does not mean that if we like to use redfingernail polish or medicated soap thatwe must not do so.

First of all, we should ascertain insofar as possible what annoying behaviorswe have, and then search our InnerConsciousness to learn whether or notwe are justified in retaining them:whether they are unpleasant, injurious,unaesthetic, unethical, immoral, orwhether they infringe upon another person’s, or, in even a larger sense, upona nation’s rights.

The more closely associated we areto someone else, the more conscientiousand inquiring should be our personalinventory with respect to that person.Whether we are more or less affectionately disposed toward this individual

should be of no consequence in thiscareful inner analysis, since we shouldcare enough about every single human being to have regard for his or her person, and this, of course, includes one’simmediate family.

It is of equal importance that wesearch our Inner Consciousness to learnwhether or not we are justified in ourfeelings of annoyance at certain behaviors in others. In this search, weshould be mindful of that well-known

platitude “Live and let live.” Nor does this mean th at we should

sit with a martyred expression in oureyes and daggers in our hearts whilesomeone blows smoke into our faces.If we conclude that our grievance is

justified, then we should be able to devise some way of telling that person ina reasonable, constructive, and sympathetic manner. He may not have hadour opportunities to learn about societyand from it, and might be glad to cooperate for the sake of another’s well being.

It is well to keep in mind that even

though the world is inhabited by various races of people of many differentnatures, each one of us is necessarilya microcosm, or a little world, of the

same macrocosm , or big world. Wemust, therefore, respect each individualand every race and nation to the degreethat we will give to them our utmostconsideration, and not allow any annoying behaviors to lead us into actual openconflict, thereby extinguishing that Divine Love, for others and by others,which is the very essence of Lafe.

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ON CONSCIENCE AND MORALS


(Continued from Page 456)

profession requires knowledge. Therefore, knowledge is necessary for ourgood employment, whatever it may be.Socrates contended that the end of life,however, is a summum bonum, thehighest good we may obtain from it.According to his interpretation, thishighest good in life consists in collaborating with our fellows, with the state.The best possible state or government,according to this reasoning, makes forgreater freedom for the individual. Itfrees him from many limitations whichhe, as an individual, must otherwisenecessarily have. In attaining this endof life, this good society, knowledge isalso necessary, and so is virtue.

According to Socrates, virtue is knowl-edge, because virtue requires the restraining of our pleasures, the relegating of appetites to their proper place,and the discipline of our minds. Onewho does not realize the necessity ofthese things cannot be virtuous. Thisknowledge, of which virtue consists, hecontended, is of the soul. It is implantedin the soul. It exists there at birth. Itis a heritage of the soul’s former existences, brought over possibly from former lives. Since it exists in every soul,it needs only to be awakened, to bearoused by the individual himself, to

be recollected. It is like listening to avoice within the self. This knowledgeof the soul, according to Socrates, is notevanescent. It does not easily changeor disappear. It is real, it is dependable,the only real thing of man’s being.

So, to Socrates, conscience consists ofmoral restraint, of the governing of theattributes of our being. It is an intu itive knowledge which dictates the courseof our actions. It is a grati fying in tui tive sense from which we derive pleasure. It contributes to the highest good,which is an impersonal end, not just to

our own immediate welfare, but thatof the state or society, the welfare ofall men. In making the good society our objective in life, we are causingourselves to become circumspect anddisciplined. This end makes for collective happiness, a happiness transcending that which would be acquired individually and selfishly. This is goodreasoning, for no man may be individu

ally happy in a society in which there prevails, as today, turmoil, war, or economic oppression. We are too closelyknit together. The pains of one part ofsociety are bound to affect us all, justas the pain of one of our organs affectsthe harmony of our whole being.

The idea ot Good

Plato, the renowned disciple of Socrates, held that morality, the moral sense,arises from the idea of good. We aremoral to the extent of what we conceivegood to be. He proclaimed that thesummum bonum is the good of the soul,the ideas which the soul possesses, theuniversals. Implanted in every soul arecertain Divine ideas which all men uni

versally possess, regardless of station inlife, birth , education or lack of it. Suchideas, or universals, are the ideas of beauty, the ideas of justice, and so forth.If man has knowledge of self, if heexperiences these innate ideas, has aclear conception of these precepts ofthe soul, then his conduct must be exemplary. Man will not deviate fromwhat is the best, because man wantsthe best. No man, Plato contends,wants to do wrong.

Now, as we think of this, it mayseem to be inconsistent with experience.

We seem to know persons who enjoydoing wrong, find particular pleasure intheir nefarious acts. But Plato holdsthat such sin, or vice, or evil, really isignorance of the good of the soul. Mendo these things because they have noinner knowledge of the opposite conduct, the good. This ignorance, to re peat, consists in not experiencing theuniversals, the impulses of the Divinewhich exist in the soul of all men.

To Aristotle, the disciple—or at leastthe student—of Plato, virtue becomes acombination of a psychological process

and the metaphysical influences of thesoul. The body is continually tempted by sensuous acts, by things which havegreat appeal and are very pleasing tothe appetites, gratifying to the desires.Our senses are continually thus assailed.We are, therefore, continually inclinedeither to an excessive or a deficient act;that is, we are inclined either to dosomething more than we should or

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something less than we should becauseof these appeals to our senses. However, when the will of man is inter

posed between these two extremes, between the excessive act and the deficientact in human conduct, the golden mean

or balance is reached. This mean, therefore, this balance in conduct, Aristotlesays, is virtue.

The interposing of will, however, according to Aristotle, is not entirely arational process. Man cannot flatter hisreasoning and believe that that accountsfor his virtue. He has not learned thecontent of virtue. Virtue cannot betaught. Aristotle explains that, whenwe are aroused to act, the will thenserves the higher judgment, if the consequences of our acts are virtuous. Thus,conscience, to Aristotle, becomes the

judgment of the soul, the soul judgingthe contemplated acts and interposingwill to see that these acts conform tothe Divine. Further, according to Aristotle, virtue manifests in action at alltimes. Virtue cannot be apar t fromaction. He means by this that everyvirtuous act must of necessity be helda compulsion or a restrain t. Accordingto this reasoning, an ethical or moralcode which does not inspire us to act inaccordance with it, is not truly virtuous. If it does not compel us to res traincertain conduct or compel us to do something, then it finds no response withinus and is not a true code of virtue.

During the Middle Ages, rationalism,the resort to reason, was struggling toget a foothold against dogmatism andthe obsolete traditions of the Church.During that period, however, the conception of the nature of conscience wasfurther evolved by the philosopher

Abelard. He was a courageous character, bringing contempt on himself byhis opposition to the existing dogma.He postulated that good and evil do notconsist of outward acts of ours. Thereis nothing which we do that, in and byitself, is intrinsically good or intrinsically evil. He furthe r contended thatgood and evil are not found in anyfeelings which we have, or in sensationsthat cause us to exert our will, if suchfeelings or sensations are the result of

external things. In other words, thereis nothing outside of us that producesa feeling of goodness within us or afeeling of evil within us. Good and evil,he contended, exist solely in our consent, in the resolve we have to act, in

the ideals we have in mind.To summarize, we may say that good

and evil, according to Abelard, consistin the motive which we may have to dosomething. Therefore, good and evilcould not be externa l things. Therecould be no fixed standards by whichthings are judged good or judged evil.Further, good cannot consist of justwhat is pleasurable, something whichmay be pleasing to us or from whichothers may derive pleasure. Conversely, just because something is no t liked byus or others does not mean that it isintrinsically evil. The individual, therefore, must determine the good and evilof his conduct by his reason for doingsomething.

Conscience, states Abelard, is the inclination of the will of God in man.Conscience is God’s inclination to actor compel us to certain kinds of action.Thus, the will of God, as conscience,causes man to assert his own will.Abelard said that, when man obeys conscience, he is obeying the will of God.When there is a conflict between con

science and mortal judgment, he contended, man must obey the dictates ofconscience, because conscience is a Divine command.

There is an apparent element ofweakness in the reasoning of Abelard.The Divine command—namely, conscience—is not alike in all men. There fore, some men may be compelled byconscience to resist social law. Thus,they would become their own arbitersand anarchy would prevail. For example, reasoning and actual experiencemay show the need for certain things

in society. If, on the other hand, anindividual’s conscience tells him that hemust not do this and he accepts this asa Divine command and does as it dictates, and if everyone were to do thesame, we would have social chaos.

(To be continued)

V V V

All that we are is the result of what we have thought.—DHAMMAPADA(The Book of the Great Law).

[461 ]




YOUR EMOTIONS

By R o d m a n R . C l a y s o n , Grand Master

PART ONE

e b s t e r defines emotion as“a state of excited feelingof any kind, or, the excited action of some inward susceptibil i ty orfeeling.” It is indicated byWebster that the fundamental basis of all emo-

___________ tion is feeling; that is, anemotion in itself is in no sense an intellectual process. We unconsciously rec

ognize the truth of this by the mannerin which we verbally express our emotions. For instance, it is perfectly na tural as well as accurate to say, “I feelangry,” “I feel sorry,” “I feel happy,”“I am glad,” “I have a sense of fear,”and so forth. We feel all of these var ious emotions. The y transla te themselves to our intelligence as feeling. Wefeel things whether we will to do so ornot.

Our emotional natures act independent of our intelligence or reason. It istrue that after an emotion has been ex

cited, or set in motion, we may controlit by the exercise of will, but the exciting cause is entire ly involun tary. Theemotion of sorrow, for instance, takes possession of our consciousness regardless of our intelligence, will, or desire.After it has come into active existencewithin our emotional nature, it is possible to apply to it the power of will andintelligence, and thus control it. In thismanner we can either subject it to emo

tional feeling or master it, in accordance with our desire.

It is a frequent occurrence in medical practice to find an individual in astate of hysteria as the result of anunrestrained or uncontrolled emotion.It may be the result of sorrow, anger,fear, or joy. It does not mat ter whatthe particular emotion may be—whether of a most exalting, or of a mostnegative nature . If the individual yields

to its influence, it will ultimately control every faculty, capacity, and powerwithin his being. On the other hand,we have seen men and women in themidst of deepest sorrow who, by theintelligent exercise of the power of will , pass through the trying ordeal with aself-control which commands our un-limited admiration and respect. In thelatter case, the individual controls hisemotions; in the former, he is controlled by them. In the final analysis, emotionalism is the result of intellectual

passivity.

A point of importance to be observedand held in the mind is the fact thatemotionalism should be subject to ourself-control. If it is not subject to control it paralyzes the will. Inasmuch asthe power of self-control is at the basisof our well-being, it is of serious im

portance to understand and apprecia tethe fact thal in proportion as we areunder the control of our emotional na

[ 462 ]



tures at any given time, we are to thatextent in an irresponsible state orcondition.

Let us give some thought to religiousemotionalism. Among some of theChristian churches it seems th at ultra -emotionalism in religious work andservice is inimical to the best interestsof both the individual and the church.We refer to those churches that sustaina form of emotionalism in religiousservices specificallycovered by the termrevivalism. Some yearsago the writer attendeda revival service of thecharacter referred tohere. It was conducted by one of the most elo

quent and enthusiasticrevivalists in the country. From the resultsof his work it wouldappear that he possessed the ability to

play at will upon thestrings of em ot io na lhum an na tu r e . H i sstock of pathetic storiesseemed inexhaustible,and the manner inwhich he employedthem as fuel to warm

the emotional sympathies of his listenerswas both dramatic andartistic as well as highly interesting.

A mourners’ benchwas provided in theforeground where sin-sick souls were urgedto go and kneel for

p ra y e r . T hose whowent were supposed to

be under conviction. They constitutedthe specific storm center of interest and

effort. The special purpose was to carrythem to the point of conversion. Thiswas the goal toward which all efforttended. A choir of sympathetic voicessang and chanted pathetic hymns, andall things combined to excite religiousenthusiasm and emotional fervor. Therevivalist preached, prayed, exhorted,and told stories. The choir sang. Thiscontinued with ever-increasing enthusiasm until the atmosphere itself seemedto vibrate with intense emotion. Gradu

ally men and women began to give wayto the ir feelings. One after another,they found their way to the mourners’ bench where they knelt to pray and toregret thei r sins. In the midst of

prayers, songs, exhortations, groans,and ecstatic shouts, they worked themselves into a state of emotional frenzy.When, through the effects of emotionalsubjectivity, an individual felt himselfdistinctly in touch with what he was

told was his Divinity,he sprang to his feetand proclaimed in ecstatic shouts that hewas saved. In someinstances the individual fell prostrate uponthe floor.

Another World

In the religious circles of some churcheswhere rev iva lism iscarried on, the beliefi s tha t under suchemotional stress directcontact may be madewi th the sp i r i tua lr e a lm o f H e a v e n .Under the influence ofthis emotional excitement the adherents are

said to have spiritualexperiences. For themoment they feel thatthey are in an atmos-

p h e r e o f a n o t h e rworld. This, to them,means salvation. Allthe ir effort has been tor e c e i v e som e s i g nwhich would be a token that their sinshave been forgiven.

This touch with the spiritual world is,to them, the sign for which they have

labored and suffered. They feel tha t ithas but one meaning: It is the tangibleand, therefore, unmistakable evidence ofsalvation; it can mean nothing else.And thus many are brought to conversion, and the revival is deemed asuccess. It is no wonder that theseexperiences are interpreted by individuals as direct communications fromGod.

It is observed that unfortunately, perhaps, after the close of a revival season,

B y Erwin W. E . Watermeyer

M.A., F.R.C.

Director, AMORC Technical Dept.

• Dr. S. Edd y, zo ologist of the Univers i ty of Minnesota , s ta tes tha ta f ish wil l bi te only when i t ise i t he r hungr y o r angr y .

• Prof . Laszlo Tisza , a Hungar ian p h y sic is t p re sen tl y en gag ed inr e sea r ch w or k a t t he Massa chuset t s Ins t i tu te of Technology,has di scovered tha t when hel iumgas I s cooled to a t em perature of457 degrees below zero (Fahrenhei t ) , i t condenses into a four th

s ta te of mat ter , which i s ne i therl iquid, sol id, nor gas. In thisspecial state, which is also cal leda “ su pe rf lu id '* o r “ q u a n t u ml iquid s ta te , he l ium exhibi tsm any s t ran ge p roper t ies , of whichw e enum er a te j u s t a f ew : I f

p la ced in to a con ta in er, so m e ofthe fluid wil l cl imb up on thewal l s . I t wi l l a lso creep in between two pieces of optical lyground glass which are t ight ly

p re ssed to g e th e r. In add it io n , th ef luid i s a be t ter conductor of heatt han any subs t ance p r e sen t l yknown.

f 463 ]




even the most ardent religious enthusiasts begin to grow cold and lose theirreligious enthusiasm. W ithin a fewweeks they are again in the samelethargic state as before. W hen the revivalist returns, he finds it necessaryto begin all over again, for the people

who come to the church tell him thatthey have not been able to feel againthe power experienced in the midst ofthe revival service; that after the meeting closed they were no longer conscious of the wonderful thrill of theDivine Presence. It was to them just asif God had left when the ministerdeparted.

Few, if any, of the participants inreligious services understand that intense emotionalism produces paralysisof the will and a negative psychic condition. They only know that in the

course of time, and with persistenteffort, an emotional ecstasy can be promoted which, during its period oftranscendency, puts them in touch withthe Divine Presence. Every religiousdevotee who has come into consciouscontact with the world of spiritualnature, regardless of sect, creed, or denomination, naturally endeavors to fithis experience with the peculiar tingeof his particular religious faith. To theextent that this is true, he is not in a

position to understand or in te rpret accurately the meaning of his religious

experience. Unless his spir itual experiences are of an unusually vivid anddefinite character, he is able withoutdifficulty to interpret them so that theywill conform to his preconceived ideasand religious belief.

An interesting and fruitful study ofemotionalism is to be found in the Negro race. It is a fact known to science, and fully recognized by the worldin general, that among all the differentraces the Negro represents the mostemotional type. His life, habits, cus

toms, and character all combine to ex press feeling. Nothing, perhaps, more peculiarly illustra tes this characteristicof the race than the old-fashioned

Negro revival. The participants throwthemselves into the service with anemotional abandon which carries everything before it. Religion to them is verylargely a ma tter of feeling. Even themusic which best expresses their character and state of being has a sort of

swinging rhythm which acts as a powerful emotional excitant.

It is a matter of interest at this moment to note the characteristic difference between the Negro and the American Indian. The ruling characteristicof the Negro is that of the emotions;

the ruling characteristic of the American Indian, on the other hand, is hisindomitable will. The American Indiancultivates will with even greater careand persistence than the Negro cultivates emotionalism. The Indian’s emotional nature is under the absolute control of his will. As might be expected,he finds it more difficult than does the Negro to produce in himself that condition of subjectivity necessary to reachthe plane of psychic experience. Hisreligious dance is a verification of thisfact. He usually prepares for it with

fasting and solitude. He proceeds to thetask deliberately and methodically. He begins with slow and measured tread,and for hours, often days, without ceasing, goes on and on with an ever-ascending scale of enthusiasm until, atlast, his physical nature is completelyexhausted and he finds himself in touchwith a higher spiritual nature. In thisstate he feels that he is in contact withthe great braves of the tribe who havegone to the Happy Hunting Ground.To him it is a spiritual reunion.

Guidance and UnderstandingMusic can be used as a means of

controlling and guiding our emotions.The Music Director for the Cleveland,Ohio, Public Schools recently said thatmusic is a basic part of living, for ittouches all corners of life, and contributes much to personal happiness.Philosopher Spinoza said that the making of happiness should be the goal ofall conduct. He defines happiness verysimply as the presence of pleasure andthe absence of pain. Pleasure is man’s

transition from a lower to a greaterstate of perfection. Joy consists of this,and one’s power is increased, accordingto Spinoza. Pain is a transition from agreater state of perfection to a lesser.He said that pleasure is not perfectionitself. All passions are passages; allemotions are motions toward or fromcompleteness and power. Spinoza saidthat through emotion he understood themodifications of the body, by which the

[ 464 ]




The Reader’s Notebook

By

J o el D isher, F.R.C.

Literary Research

Department

Opinions expressed are the writer’s own. In no way are they to be understood as AMORC’s endorsement or recommendation of books quoted or mentioned; nor do they

constitute an official judgment.

with her constantly whenever she wasthreatened with rheumatism. It was both a protection and a curative agent,she mainta ined. This, of course, wasmerely an idiosyncrasy.

On the other hand, there have beenindividuals whose eccentricity wentfurther. They refused to eat certainfoods and maintained a violent dislikefor them—without having ever tastedthem. Such a fixation is more serious,for it must inevitably extend itself to

color the individuars response to everything. Out of such things, superstitions, prejudices, and phobias grow. Unchecked, they become barriers to reasonableness and normality.

Mental institutions are filled withthose whose thinking has become tangled to the point of inability to dealrationally with things in the objectiveworld simply because some quirk orfear has so rooted itself in the subjectiveconsciousness that it acts as an obstacleto wholesome though t processes. Inmost cases, such a condition need not

have arisen; and, with patient andsympathetic care under a competentspecialist in mental ailments, it can

be cured.There has been much glib writing on

the subject of psychiatry, and all londsof extravagances have been advancedin its name; none the less, it remains afact that sanity can be restored oncethe facu lty of judgment and discrimination between the objective and subjec-

C466 1

e a d i n g , ” wrote F. W.Goudy, the type designer,“is a process of thinking,a specialized mode oft h i n k i n g t h r o u g h t h eeyes.” Th at ma y explainthe appeal which bookshave for so many: Theyoffer a “specialized mode”

of thinking. Certain it is that booksoften stir the most lethargic of readersto serious consideration. Some na tu

rally do more in this line than others,for many books engender emotionalismrath er than thought. This is most likelywhere the subject matter is controversial.

I was encouraged to much thinkingrecently by the November Rosicrucian

Digest article, “Personality Disturbances,” by Floyd Covington—mainlyalong two lines: Personal prejudice andracial discrimination. Both are symptomatic of maladjustment. The individual allows certain likes and dislikesto lodge in his thought, and in time

they crystallize into attitudes which heaccepts with little attempt to understand and none to dislodge.

M any of our prejudices, infantile andimmature as they are, are harmless andmild enough; they cause only a smilefrom others and add perhaps a flavor toour personalities that would otherwise be wanting. A friend of mine once hadan extreme preference for red—red books especially. She kept a red book



tive sides of one’s nature is balanced.As Mr. Covington in his article indicates, however, almost everything de pends upon the individual’s own effortto bypass his mental block sufficientlyto regain his lost perspective.

I nave just read a book—HaroldMain’s I f A Man Be Mad, Doubleday,1947—which is a courageous record ofthe author’s struggle with this problem.It is a book not at all pleasant in thereading, yet encouraging in the evidence it presents of the power that liesin the human will once it is rightlycontrolled and directed. It is an excellent study in mental dissection. Mr.Main’s probing of his mental processesis both clinical and expert. Rosicrucianshaving passed the point in their studieswhere the two minds of man are con

sidered will find Mr. Main’s experiencesplendid supplementary material fortheir study of insanity. Yet Mr. Mainwas not insane; extreme alcoholism had brought him to the borderline. Hedoubted his own sanity; hallucinationsand interior voices could easily havedestroyed his differentiation betweenthe objective and subjective worlds hadnot his desire to help himself been greatand his self-analysis tenacious anddetermined.

Help such as he needed was not to behad either in private or governmentalinstitutions; that is the dishearteningnote in his account. In spite of whatthe public is told, methods of treatmentstill seem criminally inadequate; andthere is a frightening gap between whatthe layman understands psychiatric institutional care to be and what it actually is. The book constitutes an indictment of present professional efforts notwithstanding the author’s emphasis onhis own fight to free himself from thetentacles of paretic and obsessionalthinking.

Perhaps the most alarming statementin the book is that in which he writes:

“Thousands of worth-while lives are atthis moment being destroyed by punishments that should be as obsolete asdebtor’s prisons.” There is another,equally challenging in its implications:“A man is bound to feel a little insane

when he looks straight a t things in orderto see them, in a world which mostoften sees things by looking away fromthem .” Tha t suggests a general insanity, brought on by wholesale refusal toexamine the bases of thought, an insanity that numbers among its victimshundreds and thousands of hopelessly biased and phobia-ridden individualswho otherwise would be balanced menand women.

This is, indeed, serious beyond present realization: When men and womeninherit without question viewpoints and

standards of thought and conduct thatare illogical, unjust, and downright indefensible, the civilization which theyrepresen t becomes afflicted. Sick notionsare no longer individual maladies; theyare a plague that is universal andendemic.

I have recently read three books, twonew and one old, dealing with this universal mental illness. They , too, constitute an indictment, an indictment ofthe idea of racial superiority. These books are James Weldon Johnson’sThe Autobiography of an ExColoured

Man (first published by Alfred A.Knopf in 1912 and now reissued byThe New American Library in its Pelican Mentor series); Ridgely Torrence’sThe Story of John Hope (Macmillan);and Walter White’s A Man Called White (Viking Press).

Such books provide the means where by the reader may inform himself ofthe nature and extent of the plague ofrace prejudice as well as measure himself and his prejudices at the race level.Certain ly they will provide the “special

ized mode” of thinking that may helphim to a better solution of the situation.

Ulm (on the Danube) was noted for its mathematicians, including Faulhaber(a reputed Rosicrucian), whom Descartes most probably met there. His staynear Ulm was chiefly remarkable for a certain illumination and certain dreams

which he experienced there. — Encyclopedia Brittanica

T467 1




e f o r e you know it, theR.C.U. will open for its1949 session. Have youdone anything about yourmatriculation? The otherday an R.C.U. booklet often years ago turned upand a picture of the classof 1939. T he re were

sixty-eight altogether. Among those present were Allie Baldwin, Cora A.Birk, Claude Cross, Christine Heiss,Laura James, Gladys Lewis, LouiseMoser, Ralph Randall, Peter Stretz,William Vroomen and A. Wallace.Extrac urricular activity: two marriages. Nice mark for 1949.

V A VThe Friday evening classes on the

general subject of “Science and theRosicrucian” have been proving immensely popular, some seventy-five or

eighty members being enrolled. Frate rErwin Watermeyer of the TechnicalDepartment is giving the series.

V f A VAbout thirty friends of the Imperator

drove to San Francisco on the last Friday in October to see him and his partyoff on an official mission to the FarEast. Official photographers of the Pa nAmerican Airlines took pictures. According to latest reports here, the triphas been without untoward incidents,in spite of difficult traveling conditions,and is proceeding on schedule.

v A VThe new temple is going up rapidly.

For confirmation of this fact see recent picture of its progress reproduced elsewhere in this issue. Like the Rosicrucian Research Library, it will faceRandol Street.

V A VFor her first book review of the year,

Soror Edla Wahlin, librarian of the

Rosicrucian Research Library, choseThe Ancient Maya by Sylvanus G.Morley. The Mayas of Central America and Mexico have a history of sometwelve centuries and exhibit traces of aculture surpassing any found on the

North American continent. The bookreviewed, thoroughly and fascinatingly,covered all phases of Mayan life; a

large group was present to hear itdiscussed.V A V

Membership correspondence againsupplies some interesting comments:

This past month has been exciting:It has brought home to me the fact thatthe Order appeals to a wide range ofdiversely qualified individuals. I remembered something a friend said:“People are like boats. Some stay inshallow water and never lose sight ofthe ir own shore line. Others are likeocean-going steamers which head forfar off places.” I have met both varieties in the Order.—L.W.D.

* * *

A European member acquainted withcontinental Rosicrucian procedurewrites: “Your whole system of teaching, the procedure of the study, theinterpretation of the matter, the inner psychological manners, an d the steps ofthe progressive advances are magnificent and splendid. I myself, as educator and psychologist, can assure youthat you are on the right way.

In our European Rosicrucian brancheswe use in monograph form a more concise and more abundant material, butwe know that your system is the mostappropriate for English speaking mem bers.”—F.K.

♦ * *

“This is a New Year’s resume of sub jects neglected in earlier reports. Theexercise on ehminating the ego, espe

[ 468 ]



Why Affirmations Fail to Bring Results By D r . H. S p e n c e r L e w i s , F.R.C.

(From The Mystic Triangle, July, 1925)

Since thousands of readers of the Rosicrucian Digest have not read many of the

earlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial

policy of publishing each month one of his outstanding articles, so that his thoughts would continue to reside within the pages of this publication.

c c o r d i n g to common practice in the popular schoolsof applied psychology,“affirmations” are potentlittle formulae that simply do, or undo, manythings.

The idea is not new.Eve affirmed that the ap

ple was good, probably to ease her own

conscience, even as many do today; andShakespeare speaks of one who affirmedhis innocence so often he was doubted by those who heard him , even as somedo today.

The principle involved is complex; infact, it nas become a very real complexwith many persons. That a self-madedecision, repeated with a positive toneof voice and an assumed finality, asthough it were a fiat, should provoke a physical condition, is but one side of thecomplex.

The other side is that the affirmationis often so untrue, unsound, or unfounded, that the maker of the affirmation must assume that it is true in orderto deceive his own consciousness!

'The As in many modern methods of Rosicrucian simplified mysticism or psychology, pre

pared for the unreasoning and superficial students, unsoundness of systemor principle causes not only failure in

Digest January 1949 the various tests of the methods, but

brings ridicule to the whole metaphysical movement in America.

There is one principle in psychologywhich very aptly applies in the examination of modern methods of “affirming.” This law, briefly stated, is: “Asuggestion, to be effective, must establish conviction through confirmation ofthe fact.”

In other words, if one seeks to pro

duce or excite any causation by meansof a suggestion to the mind of the self,the suggestion must be convincinglygiven and accepted through such analysis as the normal mind practices.

You will note that reference is madehere to analysis or processes of analysiswhich the normal mind practices as amatter of habit. The normal mind wasgiven the ability to analyze as a safeguard against external (and internal!)deception.

The normal mind! The fanaticalmind, the mind of the over-enthusiastand the extremist, like unto the mindof the fool, the idiot and the atheist,does not analyze. For them, this articleis worthless. T hey will not see the pointI am making; hence, I will not have toapologize for putting them all in thesame class.

How, then, can one who is physicallysuffering and mentally agonizing froman aching tooth (with a real, definite,

[ 470 ]



concrete causation resident in the locality of the tooth, not solely in themina) walk about a room, with headheld high and affirm: “I have no toothache! I am NOT suffering from a tooth!I have NO pain!”?

Does the making of such affirmationsfor just a minute, end the pain forhours? No! for we find that for hoursthe sufferer walks about attempting todivert attention, but resorting always tothe same affirmation until finally it ischanged slightly, with fond hope that itm ay become true, to: “M y pain isleaving me; the ache is going away!”This, after having affirmed that therewas no pain.

I do not mean to say that pain hasno connection with the mind or that,inversely, there is no relation betweenmind and pain. Nor do I mean to inti mate that mind can have no effect upon

pain. But I do mean to say th at affirmations which are based upon the unsound

principle of deception and denia l areineffective.

Let us examine the mental and brain process that is involved in the case wehave been citing. W e can start with afact, not an assumption: there is painin or near a certain tooth. We can addto this a very logical and sane deduction, also a fact , that in or near that

tooth there is a physical condition thatis abnormal, an unsoundness. Mind iscausing the pain in one sense, but solelyfor the purpose of telling us, impressingupon us, the fact that a wrong physicalcondition exists which should be corrected. Mind needs no instruction fromour outer selves as to when she shouldcease giving the impression or signal of

pain. She knows well enough when tostop tormenting the brain with that im

pression. She will automatically and gladly do so, when the abnormal physical condition is changed.

With these facts in your mind, thinkof what is actually going on in the consciousness of the person thus suffering

but attempting to use affirmations toend the pain, or “cure” (!) the toothache. Really, if we consider the mindand its consciousness as one “self”within th at person’s body, and the brainand its beliefs and faith in such systemsas another “self,” we may picture thewhole matter as a dialogue, the twoselves speaking as follows:

Mind: I cry pain! Something issadly wrong in a tooth. It needs immediate attention. HELP!

Brain: There goes that mind of minetry ing to create pain for me. Let mesee, my school lesson and John Jones’

special book says on page ten I shoulddeny that pain, and affirm I have no

pain.Mind: Help! Help!Brain: Ah, here is the formula: “I

have no pain! I am God’s child, and inone of His likeness there can be no pain!”

Mind: God did make you in His likeness but you have neglected a com ponent part of that likeness and pe rmitted your teeth to become faulty andit, as part of the whole, is no longer inGod’s likeness.

Brain: Again I affirm. I have no pain! Pain cannot exist but in mortalthought, and I am Divine!

Mind: Help! Your tooth is mortal, and it is a mortal condition that youhave and it needs mortal attention rightnow. Do not deceive yourself!

Brain: M y pain is gradua lly leavingme; it is much better than it was!

Mind: You know it is not, that iswhy you are holding your handsagainst your face and walking aboutthe room as though you were insane.

Get some help for the tooth!Brain: I must be more positive inmy affirmations; Pain you do not exist!

Mind: You are telling an untruth,else you would not need to make so

positive an affirmation. Help, help forthe tooth, not the mind!

And so the dialogue goes on for anhour, until, finally, the mind says plainly to the brain: “If your first affirmation, made an hour ago, had the slight-est essence of truth in it, why are youstill making affirmations? You believedyou were being made a slave to pain

and that you would free yourself fromsuch mortal slavery by asserting yourDivine Perfection. But, see now! Forone hour you have been a slave, not to

pain, bu t to a system of affirmations, toa system of error, to a scheme of decep-tion. It has whipped you into delay—

procrastination. It has held you in fetters to a mortal belief. It has robbedyou of your reasoning. It has deafenedyou to the ‘Still Small Voice’ that God

(Continued on Page 473)

[471 ]




The Mystical Meaning of Amen i£2

By Sri R am atherio

(From The Mystic Triangle, October, 1925)

h e u s e of the strange wordAMEN in Christian doctrines and literature hasoften attracted the atten-t i o n o f m y s t i c s a n dcaused much speculationamong students of occultliterature. And when onenotes that in the Chris

tian Bible (Rev. 3:14), the Master Jesusis referred to as “the AMEN,” the origin, author, prince and ruler of allcreatures in heaven and earth—as oneinterpreter puts it—one realizes thatthere is a deeper significance to theword than is apparent from its generaluse, or misuse.

The word AMEN, in one form or another, is very old. It is a vital, livingword, because it is an expression of certain vowel sounds and vibrations thatare fundamental to life and power.

Like many other words used by theancients with understanding and fullrealization of their proper use, it wasadopted by successive religious movements and finally lost in the collectionof mere terms. Perhaps no other mystical word is used so often in the Christian religion in a pu rely ritualistic senseand with so little appreciation of itsorigin, intent, purpose, and possibilities.

Regardless of the method one uses,after months of research and analysisof the word, one comes face to face withthe indisputable fact that the wordAMEN in every ancient language is acontraction of the ve ry old and mysticalword, AUMEN. Learning this fact theinvestigator and student alike are relieved. It makes the fur the r analysis ofthe word easy and interesting. It givesus a pristine thought and pure ideafrom which to start.

By dividing the word into its twosyllables, we arrive at the elementary

principles.

In the ancient Sanscrit language, thelanguage from which all languages ofthe Aryan race were derived, the wordAUM was not only a sacred word, buta most significant one. It was intonedreverently in all holy convocations, andits strange sound was used over andover to cause certain vibratory effects

which the initiates of the higher gradesof our Rosicrucian teachings will readily recognize.

The A was given the number 1 bythe ancients and the letter itself meansSHIVA, the Father, the Preserver, theCreator—the number and principlefrom which all things are derived. Itssound is broad, like ah or as a in ART,and its music note is A natural.

The letter U was given the number3 (in the same number system presented by Pythagoras) and meant thetriune expression of form—the body,

soul, and mind in one—the living Son.Its sound is, fortunately, difficult to present in words in print , and is only conveyed to the mind of another by thecareful, guarded, demonstration of aMaster.

The letter M was given the number4, the square, and meant the Spirit(Brahm a). Its sound is also peculiarand is made by bringing the lips closelytogether, retracting the breath and ex pelling air through the left nostril morestrongly than through the right one.(Bear in mind that the proper use ofsound includes control of the use of thetwo nostrils independent of each other.The uninitiated may not know it, butall of us breathe differently through thenostrils according to our physical, psychic, and menta l conditions, and according to the influences of the planets uponour psychic bodies.)

By adding the three letters together,then, we have AUM. The meaning ofthis trinity is Father, Son, and Spirit

[ 472 ]



(or Holy Breath, or Ghost). Here wefind at once the origin of the SacredTrin ity as late r adopted. The studentwill profit much by turning to the sub

ject of “The Trinity” in any large en

cyclopedia and reading in the lines and between them the meaning of this ancient doctrine. . . .

The latter part of the word, EN, hasthe same relation to the whole word asthe usual suffix added to a root word togive a final shade of meaning. M anyattempts have been made to give theletters EN a mystical meaning, butspeculation too largely entered intosuch attempts.

Finally, when the word AUM-EN orAMEN (AHMEN) is properly spokenit has a certain relationship with the

preceding musical sounds (in whichcase it is used as a cadence or close, asa chord of the Dominant 7th followed by the triad on the to nic ); or it is giventwo definite musical notes of its own.

The effect of the word, therefore, in

conjunction with proper breathing, is tofix or stabilize certain vibrations previously aroused in the surrounding etherand to bring about a Cosmic Manifestation.

In this sense it is as though one suddenly checked the revolving discs of amaciiine containing colored segments,and whatever design was thus presentedat the stopping of the discs remainedfixed.

Hence the word Amen was used in aslightly corrupted form to express one’sthought of “It shall be thus!” or “Mayit so be!” Proper ly used it contains nosuggestion of plea or hope, or even acommand. It is simply—and mightily

—a decree conta ining an inhe rent power to manifest the decree.

How greatly a word of power hascome to be misused through formalityand ignorance of its origin! But, is thisnot true of many mystical words? Andare we not, as students of AMORC,rapidly discovering our errors?

WHY AFFIRMATIONS FAIL TO BRING RESULTS(Continued from Page 471)

has put into each being, the very consciousness of God, which warns us whenthere is an error in our physical system,an abnormal state requiring immediate

attention. You have added one hourmore to the time of your suffering byhaving delayed one hour in starting theright method to end the pain. Go to adentist now!”

Is this farfetched? And does thisapply only to those who use affirmations for toothaches or even pains ingeneral? Sad to say, but the case citedis not the most serious or important.Thousands of persons have walkedabout for days with very serious conditions, even critical states, that shouldhave been attended to at once. More

serious and often permanent conditionshave resulted from actual neglect, whilean unsound system of psychology was

being practiced.This is not a plea in behalf of den

tists, medical men, or any system oftherapeutics. But it is a plea for soundness in reasoning. It is entirely prac tical and good mysticism, as well as excellent psychology, to follow the Biblical injunction to cast the mote of thineeye, or have someone else who is more

proficient, do it for you. It is sensibleand in no way inconsistent with the

principles of psychology, or the func tionings of the mind, to wash the flesh

of the body when it becomes contaminated with foreign matter: and regardless of the fact that we are made inGod’s likeness, dirt and other elements,foreign to the human organization, will

besmirch this perfect creation of ours.When foreign matter gets into the

physical body we pluck it out, as whenwe remove a splinter from the fingeror a nai l from the foot. A decaying

process in a tooth or in the flesh, adisease germ, and a bullet from a gun,are foreign things and should be removed. As I have said, that is good

common sense, good mysticism, and excellent psychology. It is consistent withthe sane teachings of the AMORC, Iam happy to say.

But, have affirmations no place in ourscheme of life, and is there no efficacyin their use?

Th at is a different matter. Withoutany doubt affirmations can be used withexcellent results, when based upontru th and sane reasoning. Wlien one issuffering from pain, it is well indeed to

C473 1



make affirmations, but in this form:“Pain is a signal, and I hear the signal.Pain is not a condition, but a sign ofa condition. I will remove the condition that causes pain. I will not needlessly suffer, for neither God nor mindintended nor wants man to suffer.

Therefore I shall end the pain by removing the cause. Do not concern yourself any longer, blessed advisor of mywelfare: I go thither at once to seekcapable assistance in removing the causeof pain. Then , pain shall no longer annoy my peace of being.”

If more positive affirmations are believed necessary, then one may use thisform:

“I am a perfect being in intent and purpose, bu t I am weak in living to theideal. I have erred in some way and

my consciousness warns me of myerror. There is within me every meansfor the immediate restoration to healthof my body, if I give such naturalmeans the freedom from interference

and the assistance they need now in acomplex situation. Therefore, to assistnature and to give her forces freedomto operate, I will undo that which Ihave done and which I should not havedone, I will correct the error of myways, I will remove, or have removed,

that which interferes with nature’s lawswithin my body, and permit my perfect

being to manifest itself and make mewhole, clean, right, and happy. ForHealth, Happiness, Strength, and Peaceare my Divine Birthrights!”

Such a frank affirmation of the factswill tend to make you conscious of yourduty to your body, your obligations tonature and your sane path of action.

Thy faith may make thee whole, butthat faith must be based upon a correctunderstanding of the true conditions,

and it must include, and not exclude,faith in all the immutable laws ofnature.

That is the faith, and that only,which will enable us to move mountains.

V A V

THE OTHER SIDE OF THE ARGUMENT(From The Mystic Triangle, November, 1925)

First of all, let us agree as to whatconstitutes an affirmation. In ordinary

parlance it means a positive declaration

or statement. In metaphysical work,however, there is one other conditionnecessary; it must be a declaration oftruth made with understanding andconviction!

Do you note the important difference between an ordina ry affirmation and ametaphysical one? One may consistently affirm that one is healthy and well, just because one is unconscious of any physical defect or weakness in the body, bu t metaphysically, one would notmake such an affirmation unless it were

absolutely true.But, affirmations have their place and

potency in the scheme of things.If one is not wholly well, one may

properly use affirmations to direct thenatural healing powers of the mind and

The body. The use of affirmations in this Pnclrmristti waY: requires a knowledge of the princi-I V v j r C i MCHm * <i • i i m i • 1 • •

pies involved. The mind m man is adynamic, creative, constructive power,

January unquestionably. But it is also a direc 1949 tive power; and it is this latter fact that

makes it possible to use the mind forhealing purposes.

Every hour of the day and night themind in man—not the brain!—regulates reconstructive and healing processes in the human body. It is fortunate, indeed, for man’s peace and restthat he is not keenly aware of everylittle, though important, abnormal condition that arises in his body every day.The improperly mixed foods, contaminated elements, impure water, undesirable essences, overstrained functions,injured areas, underexercised muscles, organs, and plexuses—all these causecontinuous work and reconstruction on

the part of that function of mind whichstrives against great odds to keep thehuman machine at a standard of at leastfifty percent normal.

It is only when the strain, the injuryor abnormal condition, is greater thanusual that we sense it and know thatwe should assist nature.

Just as the mind directs powerthrough the brain to various muscles inorder to move a limb, a hand, thetongue, or an eye, so the mind can

[ 474 ]



direct tremendous power at certaintimes for the purpose of focalizing thenatural recreative and curative powersresident in man.

The purpose of affirmations, there

fore, should be to assist the mind in thisregard. If a thought of any kind occu pies the conscious attention of the brain,no other thought can have dominancethere. But one thought can inhibit the brain at a time.

If the thought of pain and sufferingdominates the brain and prevents communion with the mind, we are unableto direct the mind’s powers to healing.Therefore affirmations may be used toclear the brain and objective consciousness of other dominating thoughts. Butwe must remember that such affirma

tions should be true, not mere false oruntrue declarations intended to deceiveour minds.

The proper affirmations to use to restore health or to ease suffering are asfollows:

I am a living image of God! I am a soul as well as a body! I have in m y being healing powers! I am essentially Divine and perfect! M y mind is the consciousness of God!

The love and healing power of God are in me! I shall be well! I direct m y mind to ease m y body! I have no Divine weakness!The power to heal and cure is mine!God's goodness pours through my

being! I am a being of goodness!

And, in addition to the use of theseaffirmations, see to it that the physical cause of the physical condition is attended to. If you have violated a law of

nature, she demands that the condition be changed, if it is continuing. Give thenatural forces every opportunity to heal by removing, or having removed, anyobstacle to such action. This is the saneRosicrucian way presented by AMORC.

V V V

Attitudes and Aptitudes By H a rry C. M elroy , F.R.C.

d v e n t u r e can be foundin big business. The thrillof achievement can behad on whatever levelthe job is found. Big

business is a liv ing organism made up of manycomplex organisms. Ithas character and per

sonality just as individuals do. Its braincenters are the minds which direct andguide it. Its nerve centers are the specialized groups which vitalize its operations. Moods and emotions sweep

through it. Ideas and thoughts takeform and become part of it. A quality individual will bring about a qualityresult now as always, and his leadership is measured by the depth of thatquality factor.

The employee willing to sacrifice forthe general good, who has faith in theultimate success of an enterprise andwho is loyal and devoted to its best in-terests, is “the great equalizer” whoinspires his fellow workers to resolve

the difficulties as they arise. It is hisattitude that counts and produces the profound effect.

When a man becomes an employeeof a company, he offers his time, presence, and a certain amount of muscularmovement, coordinated by electricalnerve impulses—in fact, he offers ahighly complicated and marvelous machine. This is all necessaiy but tha t initself will not make him the respected,healthy, and successful member of society which is needed today. He mustalso offer enthusiasm, initiative, loy

alty, honesty, and love of a job welldone. Call it the success attitude!

I have watched hundreds of workers,from the simple to the high skills, physical or mental, and have studied casehistories of the successes and failures ofa great many people. Those who knowof their natural aptitudes and make the

best use of them have the finest andhighest attitudes toward their job, theircountry, and life in all its many ramifications. The important question then

r 47? i




is not, “What am I doing?” but “Whyam I doing it?”

Take an Example

John was a good clerk. He processedthe average amount of paper work,handled the usual telephone inquiries,and kept a small ledger. But as timewent on, his relations with his co-workers deteriorated. He complained more, became more and more critical of his job, his company and his fellow workers. He was annoying and bothersome,talked only of the unattractive phasesof his work, the daily routine, the monotony, the “cog-in-a-machine” whichhe had become. His attitude became areal problem.

The Division Head sensed this, andmade the suggestion that by using aKardex system instead of a ledger, hiswork could be improved and simplified.The idea appealed, and John went towork on a new method. The more heworked on it, the more it intrigued him.He investigated available systems,talked to other departments, and finallycame up with a plan that greatly im

proved not only the records of his owndepartment, but those of other departments as well.

In the process, he discovered that hehad a natural flair for designing forms;that in discussions with other department heads he was convincing; that hehad a knack for orderly and logicalthinking . A sense of well-being andhappiness swept over him. He took upoffice methods and procedure, and became head of his own department tosimplify and standardize office practicethroughout the business. His work nowwas a standard for others. His conversation became interesting; office prob

lems, a challenge. His solutions helpednot only him but everyone, and hethereby contributed to the overall efficiency of the company.

His working conditions had notchanged, his pay had not changed, thecompany policies had not changed, andyet eveiyone noticed that John hadchanged. So later , his salary and jobdid change—which was na tura l enough.John realized that his promotion hadcome not with the salary increase butwhen he began to use more of his natural aptitudes.

Now, when anyone asks him why heworks, he replies, “This is my workand I like it.” Before, his answer hadalways been, “Well, I have to earn aliving, don’t I?” Merely aptitudes andattitudes, but what a world of differ

ence they made: John’s short-term decisions were now based on long-term policies. He was happier, and therewas continuity of purpose and effort.

Attitude is equally important on the part of the company. Executives knowthat. Changes are taking place. Policies affecting the physical welfare ofemployees have been improved tremendously. Today the company recognizes that its regard for the mental andeven spiritual welfare of the employeeis more important than ever. Fortunate is the organization that can giveits employees that certainty, that innersatisfaction, that understanding thattheir jobs are important to the com

pany’s welfare, and that their dignityas human beings is respected and upheld. Such things encourage the “success attitude” in the employee and challenge him to do better than his bestwhen the need arises.

MIDWESTERN RALLY

The Nefertiti Lodge of Chicago will hold its eighth annual Midwestern rally on

February 11, 12, and 13, 1949. The address is: 2539 N. Kedzie Avenue, at Logan Square.An interesting and instructive program has been arranged with guest speakers,

experiments, and demonstrations. All members of AMORC are cordially invited to attend this rally. A Ninth Degree Initiation will be performed for those who have attained

that point in their work. A banquet with an evening of social pleasure should help

everyone get acquainted.

Registration will be $2.00, fee for the initiation $1.00, and the banquet $3.00. Please make banquet reservations in advance.

For further particulars or hotel reservations write to the secretary, Miss Eileen

Shirey, at the above address.

[ 476 ]



J f a t t f # o f

n i t } D o r l t i

wh y is t h e A n c i e n t E a s t the “cradle of man’s spirit'

ual interests"? Not only does the light of day arise in the

East, but there also occurred the awakening of man’s inter'

est in his inner self. Before the inception of Westward mov'

ing Judaism and Christianity, other great religions flourished

in the Mystic East— Buddhism, Confucianism, Zoroastrian'

ism, and others. Are these latter systems really pagan, super'

stitious faiths of darkness? Or, have they noble elements

about them which we may also venerate?

This vitally important subject is discussed from a simple

direct'from'the'shoulder point of view in the series of dis'

courses called Faiths of the World. There are nine discourses

on this enthralling subject of comparative religions. Two a

month will be sent you for only 75 cents a month. You can

subscribe for one or for as many months as you please, until

the course is completed. Do not fail to get this real enjoy'

ment and pleasure for a nominal sum. Be sure to ask for:

Course T^o. 3, The Faiths of the World.

READERS RESEARCH ACADEMYRosicrucian Park, San Jose, California, U. S. A.



Member of“ F U D O S r 1

[Federat ion Uni-verselle desOrdres et

SocietesIni t i a t iques

T H E P U R P O S E OF

T H E R O S I C R U C I A N OR DE R The Rosicrucian Order, exist ing in al l civi l ized lands, is a nonsectarian

fraternal body of men and women devoted to the invest igation, study, and pra ctica l applica tion of n a tu ra l and sp ir it u a l law s. T he purp ose of th e o rganization is to enable al l to l ive in harmony with the creative, constructiveCosmic forces for the at tainm ent of health, h appiness, an d peace. The Orderis internationally known as "AMORC” (an abbreviat ion), and the AMORC

in America and al l other lands consti tutes the only form of Rosicrucianactivi t ies united in one body for a representat ion in the international federat ion. The AMORC does not sel l i ts teaching s. I t gives them freely toaffi liated members togethe r with many othe r benefi ts. Fo r complete information about the benefi ts and advantages of Rosicrucian associat ion writea let ter to the address below, and ask for the free book The Mastery ofLife. Ad dress Scribe S. P. C., in care of

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

(Cable Address: “ AMORCO” )

Supreme Executive for the Jurisdiction of North, Central, and South America, Australasia, and AfricaRalph M. Lewis, F.R.C.—Iniperator

D I R E C T O R Y PRINCIPAL AMERICAN BRANCHES OF THE A.M.O.R.C.

The following are the principal chartered Rosicrucian Lodges and Chapters in the United States, i tsterri tories and possessions. The nam es and add resses of othe r American Branches will be given uponwrit ten request .

CALIFORNIA Long Beach:Abdiel Chap ter. 2455 Atla ntic Ave. Rex B. Barr.M aster; Eth yl T. Rom ans, Sec. Session s everyFri., 8 p.m.

Los Angeles:*

Hermes Lodge, 148 N. Gramercy Place., Tel .GL adston e 1230. Ben F. Genam e, Ma ster: Myrle N ew m an . Sec. L ib ra ry op en 2 p. m . to 5 p .m .;7 p.m. to 10 p.m. Review classes Mon. th rou ghFri . Sessions every Sun., 3 p.m.

Oakland :•Oakland Lodge. Office and Library—610 16th St..Tel. H Iga te 4-5996. L. E. Bla nch ard, M aster;Helen D. Papp ageo rge. Sec. L ibrary open Mon.,Wed., Fri . . afternoons; Mon., Tues., Thurs. , Fri .

evenings. Sessions 1st and 3rd Wed., 8 p.m., atSciots Hall. 5117 E. 14th St.

Pasadena:

Akhnaton Chapter, Altadena Masonic Temple.Geneva O. Besto n, Sec. Sess ions 2nd and 4thTues., 8 p.m.

Sacramento:

Clement B. Le Brun Ch apter, 2130 "L " St . Pe terJosse rand . M aster; M argare t S. Irwin, Sec. Sessions 2nd and 4th Wed., 8 p.m.

San Diego:San Diego Chapter, Sunset Hall , 3911 Kansas St .Mrs. Vesta Dowell, Master. 1036 Edgemont, Tel.F-4598; Mrs. Nell D. Joh nso n, Sec. Session s 1st,2nd, and 4th Thurs., 8 p.m.

San Francisco:*

Francis Bacon Lodge, 1957 Chestnut St . , Tel .TU-5-6340. Ha ns Kram er. Master; Jess ie H.Ro bbins , Sec., Tel. PR-5-8526. Session s for allmembers every Mon., 8 p.m., for review classes phone S ecr et ary .

COLORADODenver:

De nve r Chap ter, 509 17th St., Room 302. H ay s L.Liv ings ton, M aster; E. J. Lew is, Sec., 405 E. & C.Bldg. Sessions every Fri . , 8 p.m.

DISTRICT OF COLUMBIA Washington:

Thomas Jefferson Chapter, 1322 Vermont Ave.Prue Yarbroug h, M aster: Mrs. Minnie Pear lStough, Sec., 1437 Rhode Island Ave., N.W.Sessions every Fri . , 8 p.m.

FLORIDA Miami:

Miami Chapter, Biscayne Temple, 120 N.W. 15thAve. J. Coker Ande rson, Ma ster: Florence M.Fra nco is, Sec., 2787 S.W. 33rd Ave. Sessions

every Sun., 8 p.m.

ILLINOIS

Chicago :* N efe rt it i Lod ge. 2539 N. K ed zi e Av e. . Tel . E verglad e 4-8627. George L. Ah lborn, M aster; E ileenSh irey. Sec. L ibr ary ope.n daily, 1 to 5 p.m. and7:30 to 10 p.m .; Sun ., 2 to 5:30 p.m. on ly. Sessions every Tues. and Thurs., 8 p.m.

INDIANASouth Bend:Sou th Bend Cha pter, 207% S. Main St. Mrs.Irene N ewsome, M aster: Am elia Ny ers, Sec.,1031 W. D ubail Ave. Session s every S un., 7 p.m.Indianapolis:Indian apo lis Chapter. 2615% E. 10th St. H arryA. Milburn , M aster; Osc ar R. Small, Sec., 849 E.M orris St. Sessions every Fri . , 8:15 p.m.

MARYLAND Baltimore :*

John O'Donnell Lodge. 100 W. Saratoga St .Clifford F. Van Wagner, Master; Eugene W.Spencer, Sec.. 7 E. E age r St . Sessions 1st and3rd Wed., 8:15 p.m.

MASSACHUSETTS Boston :*Joh ann es Kelpius Lodge, 284 Marlboro St . FelixGrego ry, Master; Carl G. Sandin, Sec. Sessionsevery Sun. and Wed., 7:30 p.m.

MICHIGANDetroit:*Thebes Lodge, 616 W. Hancock Ave. Elias Syria,Master, 1478 Hanford. Lincoln Park 25, Mich.;Inez M. Dy ster, Sec.. Tel. Red ford 4180. Sessionsevery Tues.. 8:15 p.m.

MINNESOTAMinneapolis:Essene Chapter. Traficante Accordion School

Aud., 41 So. 8th St. Sylvan S evertse n, M aster;Ann B. Fisher. Sec., 1828 Highland Parkway.Sessions 2nd and 4th Sun., 3 p.m.

MISSOURI St. Louis:*Thutmose Lodge. George Washington Hotel . 600 N. K in gsh ig h w ay Bl vd . R oy L es te r W al ls , M as ter; Earl Tidrow, Jr . , Sec., 7918 KingsburyBlvd., Clayton, Mo. Session s every Tu es., 8 p.m.

NEW JERSEY Newark:H. Spen cer Lew is Chap ter, 29 Jam es St . F. P.Van der Meulen. Master; Louise M. Spatz, Sec.,128 Ch estnut St . , Ru therfo rd, N. J. Sessionsevery Mon., 8:30 p.m.

NEW YORK Buffalo:Ram a C hapter, 225 D elaware Ave., Room 9.H ans Hen drichs, M aster: Carolyn A. Wood, Sec.,23 Te rrace , Buffalo. N.Y. Session s ever y Wed.,7:30 p.m.

(Di rec tory Cont inued on Next Page)



New York City:* Ne w Y or k C ity Lod ge. 250 W . 57 th St . M icha elKohanow, Jr., Master: Florence E. Grabow, Sec.Sessions Wed.. 8:15 p.m. and Sun.. 3:00 p.m.L ibra ry open week da ys and Sun., 1 to 8 p.m.Booker T. W ashington Cha pter. 69 W. 125th St.,Room 63. Mrs. Alice Edw ards, M aster; DavidW aldro n. Sec.. 1449 5th Ave. Sess ions everySun., 8 p.m.

OHIOCincinnati:Cincinnati Chapter, 204 Hazen Bldg., 9th andMain St. Vada E. Fisher , M aster ; Ber tha Ab

bott , Sec. Sess io n s ever y W ed . and F r i. . 7:3 0 p.m .Dayton:Elbe rt Hub bard C hapter, 56 Ea st 4th St. GilbertR. Titsch, Master; Mary Turner, Sec., 436 Holt

St. Sessions every Wed., 8 p.m.Toledo:Michael Faraday Chapter. Roi Davis Bldg., 3rdFI.. 905 Jeffe rson Ave. Mrs. M arie A. Sand ers.M aster: P hy llis L. Feeney, Sec., 1812 Macom berSt. Sessions every Thu rs., 8:30 p.m.

OREGONPortland :*Po rtlan d Rose Lodge. 2712 S. E. Salmon. FloydK. Riley. Ma ster; Dorothy Hall . Sec. Sessionsevery wed.. 8 p.m., and Sun., 4 p.m.

PENNSYLVANIAPhi ladelphia :*Ben jamin F rank lin L odge, 1303 Girard Ave.Rudolph J. Klug, Master; Fred A. Thomas, Sec.,2706 W. Alleghe ny Ave. Sess ions every Sun..7:30 p.m. Tem ple and libra ry open Tues., Fri .,2-4 p.m.Pittsburgh :*The Firs t Pennsylvania Lodge, 615 W. DiamondSt.. No rth Side. Eldon Nichols. Maste r; AmeliaM. Kom arc, Sec. Sessions Wed. and Sun., 8 p.m.

TEXAS Dallas:Lone Star Chapter , Mercant i le Bank Audi tor ium.Mrs. Helen IX Goad, Master; L. T. Cameron.Sec. Sess ions 1st Tu es. and 3rd Wed .. 8 p.m.E l Paso :El Am arna Chapter, 519 No rth Santa Fe. Law rence Franco. Master, 4101 Alameda Ave.: Mrs.Obaldo Ga rcia, Sec. Sess ions 1st and 3rd Sun..2 p.m.

Fort Worth:Fo rt W orth C hapter, 512 W. 4th St. Moses M.Alfrey, M aster; M arjorie P. Doty, Sec. Sessionsevery Fr i . , 8 p .m.

Houston:Ho usto n Chap ter, 1320 R usk Ave. W. C. Putney.

M aste r; Alyce M. La Ru e. Sec., 2010 Lee landAve. Sessions every Fri., 7:30 p.m.

UTAHSalt Lake City:Salt Lake City Chapter, 211 Hopper Bldg., 23E. 1st South. Stanley F. Leonard, M aster; Douglas Bu rgess , Sec., 866 S. 8th W. Sess ions everyTh urs.. 8:15 p.m. L ibra ry open daily exceptSun., 10 a.m. to 7 p.m.

WASHINGTONSeattle:*Michael M aier Lod ge. W inton ia Hote l. 1431 Minor.H. F. Mack, M aster; E. M. Sha nafelt , Sec. Sessions every Fri.. 8 p.m. L ibra ry open Tues..Thurs., Sat., 1-4 p.m.; Wed. and Fri., 7-9 p.m.

WISCONSINMilwaukee:K arn ak C ha pter. 3431 W. Lisbon Ave., Room 8.C. W. Schmid. M aster: Ma rilyn Buben. Sec.Sessions every Mon., 8:15 p.m.

Principal Canadian Branches and Foreign JurisdictionsThe a ddresse s of o ther foreign Grand Lodges, or the names and addresse s of thei r representat ives, wil l

be give n up on re q u est.

AUSTRALIASydney, N.S.W.:SvrJney Chapter. Room 9, 7th Floor, ChallisHouse. Martin Place. Jaco bus van Boss, M aster;Mrs. Florenc e Goodman. Sec. Open Mon., Wed.,Thurs., Fri .. 3 to 5 p.m.; Tues., 6 to 8 p.m.Melbourne, Victoria:M elbourne Chap ter, 25 R ussell St. StephenLan ds. M aster; Olive Orpah Cox. Sec., 179 Ra th-mines Rd.. Hawthorn. EE3, Vic., Aust.

BRA ZILSao Paulo:Sao Pau lo Ch apter. Rua Tab ating ue ra 165. Dr.H. de Paula Franca, Master : George Craig Smith .Sec., Ca ixa Post al 4633. Sess ions 2nd an d 4th

Sat.. 8:30 p.m.CANADA

.Montreal, P.Q .:Mount Royal Chapter , The Lodge Room, Victor iaHal l . W estmount . Al lan Nickerson, Master :David Reid. Sec.. 4201 Lafontaine St.. Apt. 5.Sessions 1st and 3rd Thurs., 8 p.m.Toronto. Ontario:Toronto Chapter , Sons of England Hal l , 58 Richmond St ., East . K . V. Ha rro ld . M aster : Jean W.Cam pbell , Sec.. 94 H ighbo urne Rd. Sessionsevery Mon., 8:15 p.m.Vancouver, B.C.:Vancouve r Lod ee. 878 Ho rnby St. Dennis Cri-loph. Master, Tel. KE-2615-Y: Lettie C. Fleet,See.. 1142 Harwood St.. T el. M A3208. Sessionsevery Mon. throu gh F ri. Lodg e open, 7:30 p.m.Victoria, B.C.:Victoria Lodge. 725 Co urtnev St. J. V. Kent-Faw kes. M aster: R. G ibson. Sec.. 141 M ontreal St.Windsor, Ont.:W indsor Cha pter. 808 Marion Ave. W illiam G.

W ilson. M aste r; Ge orge H. Brook, Sec.. 2089Argy le Ct. Sessions every We d., 8:15 p.m.Winnipeg, Man.:Charles Dana Dean Chapter, I . O. O. F. Temple.293 Ke nnedy St. Joh n A. Sunde, M aster; W illiam M. Glan vill, Sec., 180 Arn old Ave. Sess ions1st and 3rd Thurs., 7:45 p.m.

DENMARK AND NORWAY

Th^AS/T^RC Grand Lodge of Denmark and Nor:way. A rthur Sun dst rup , Grand Master ; Car l iAnd ersen. S.R.C.. Gr. Sec., Ma nogade 13. Strand.

ENGLANDThe AMORC Grand Lodge of Great Bri tain .Raymond Andrea. F.R.C., Gr. Master. 34 Bays-w ater Ave., W estbury P ark . B ris to l 6.London:London Chapter. Dr. Wm. Mellor, Master; Richard Lake, Sec., 38 Cranbrook Rise, Ilford. Essex.

FRANCEMile. Jeanne Guesdon, Sec.. 56 Rue Gambetta.Villeneuve Sainte Georges (Seine & Oise).

HOLLAND Amsterdam:De Rozekruisers Orde, Groot-Loge der Neder lan-den. J. Coops, F.R.C ., Gr. Master. Hunze straat141; H. F. Pot. Gr. Sec., Molenbeekstraat 23.

ITALY R o m e :Italian G rand Lodge of AMORC. Dun stano Can-cellieri , Gr. Master, via Lago di Lesina 27.

MEXICOQuetzalcoatl Lodge. Calle de Colombia 24, Mexico.Sr. Carlos Nunez A., Master; Sr. Bernardo LiraM., Sec., Londres 8, Bis. Mexico, D.F.

N ET H E R LA N D S EAST IN D IE SMrs. M. C, Zeydel, Gr. Master-General. Djangli47 . Semarang, Java, Nether lands East Indies .

NEW ZEALAND Auckland:Auckland Chapter, Victoria Arcade, Room 317.Eric C. Franklin, Master. 55 Speight Rd.. Kehi-m aram a. E. l ; Jo hn O. Anderson , Sec. Sessionsevery Mon., 8 p.m.

POLANDPol ish Grand Lodge of AMORC, Warsaw, Poland.

S W E D E N

Grand Lodge "Ro senk orset ." Albin Roimer . Gr.M aster; Inez Akesson, Sec., Vasterg atan 55,Malmo.

SWITZERLANDAMORC Grand Lodge, 21 Ave. Dapples, L au sanne . Dr. Ed. Bertholet, F.R.C ., Gr. Master. 11Ave. General Guisan , Lausanne; Pierre Geni l lard ,Gr. Sec., 2 Chemin des Allinges, Lausanne.

VENEZUELA Caracas:Alden C hap ter, Vel&zquez a Miseria, 19. Sra.Pi lar de Carrizales. M aster; Sra. Carmen S. Sala-

* ( In i t iat ions are performed.)zar, Sec., Calle Cuarta 2, Bellavista. Sessions 1stand 3rd Fri., 6 p.m.

Latin-American Division Armando Font De La Jara, F.R.C., Deputy Grand Master

Direct inquir ies regard ing th is d iv is ion to the Lat in-American Division , Rosicrucian Park , San Jose,

California. U.S.A. JUNIOR ORDER OF TORCH BEARERS

A chi ldren 's organizat ion sponsored by the AMORC.For complete informat ion as to i t s aims and benef i t s , address Secretary General , Junior Order , Rosi

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



^tecoven udtA ’JHuticf

Music That HealsD o YOU KNOW the latest discoveries of the effects ofmusic on the physical body? . . . on the emotions? onthe human mind? Does music have a practical use?Can it be employed as a tonic, conditioner, or savorymedicine? How can it be directed to you r psychic centersto strengthen and develop them? Can you psycho-analyzeyourself with it? Will music relieve nervous tension andimprove the mind? Can it remove the causes of diseaseand prevent physical and mental ailments?

What is your kind of music? Have you ever felt acertain negative, emotional reaction to a musical rendition, while all others around you seemed entertained orindifferent? If so, would you like to know why you re acted differently? Learn how hidden instincts are calledup by music. Find out how you can harness sound tobenefit yourself and others. Within each of us there arerepressed desires, drives, urges, and emotions which arein conflict with our outer personalities. The universallanguage—music—has at last yielded its secrets for controlling, sublimating, or releasing these negative factors.The simple principles can be easily applied in the privacyof your home.

/ i c c e f c t " D i a c o w K i e

“Music Therapy,” a manuscript that tells you just how to apply music to your problems, will be sent FREEwith your subscription (or renewal) to the Rosicrucian

Digest for six months at the usual rate of $1.50. Theuseful information contained in the discourse alone isworth many times this amount. Send your remittance,requesting }'our copy of “Music Therapy,” TODAY tothe address given below.

ROSICRUCIAN DIGEST Son Jose, California

rosicrucian digest, january 1949

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