rosicrucian digest, march 1952

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Psychic

DevelopmentUnrecognized values in everyday experiences.

V A V

Goethe,the Mystic

Metaphysical knowledge veiled in poetry.

V A V

Druid Shrineof the RockiesSecret temple of a forgotten people.

V A V

• Mysticism• Science• The A rts

V A V

Ttcxt

Temptationsof a Master



Men’s Style Women's Stvle

( I l l u s t ra t i on l a i c r ac t ua l < i ; r )

'The R,<csiciuctan Sm Li em

H A V E Y O U ever felt alone in a crow d? Do you realize that

there is a silent way to avoid being a stranger among others?

Here is a practical way to meet those who fit the mood of y ou r

life. This practica l and special means of identification, prepared

especially for you, is the R O SIC R U C IA N EM BLEM .

It is a universal sign for Rosicrucians everywhere. This emblem

is distinctive as well as conserva tive— made of I Ok gold and

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appropriately designed with a triangle surmounted by an Egyptian

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Unseen Worlds .A t

'U.ou'i Command*

Possibly there are universes beyond this one to be

realized. Perh aps within the nucleus of each atom is

the energy of a thousand dynamos—awaiting man’s

com man d. B ut for all of this outward conquest, are

you still at the m ercy o f mysteriou s indwelling forces?

No man is a master who has not explored self—to

whom the wo rlds of inspiration, mental creating, and

intuition remain d ark c ontine nts of the mind. Wou ld

you like to shatter the illusions of time and space

—know what is real and what are the oppressing

limitations in l i fe? Would you l ike to know the

true purp ose o f your conscious existence —and

experience the Cosmic forces which influences it?

ACCEPT THIS 'P 'te e BOOK N ow is the tim e to discard ob so le te , tradit ional th ought.

We are on the horizon of a new era. Learn how nature was

intended to obey you r commands. W rite the Rosicrucians,

a wo rld-wide fraternity (not a religion) ,for their fascinating

free book,"The Mastery of Lite." It will throw new and

searching light upon you and your universe.

Address SCRIBF: S.P.O.

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

T H E O F F I C I A L I N T E RN A TI O N AL R O S I CR U C I A N M A G A -

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

M A RC H , 1952

trrand Lodge ot rrance (rronrispiecejThough! of the Month: Cradle of Great Minds

Goethe, the Mystic

Druid Shrine of the Rockies

Right Relationships

Cathedral Contacts: In Search of Utopia

Meditation

It Began in Egypt: Linen

Psychic Development

The Golden Proportion

Temple Echoes

A Philosophy of the LawCenter of Influence (Illustration)

Subsc ription to the Rosicrucian Digest, Three Dollars per year. Single

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Published Monthly by the Supreme Council of

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ROSICRU CIAN PARK SAN JOSE, CALIFO RNIA

EDITOR: Frances VejtasaCopy right, 1952, by the Supreme Gran d Lod ge of AM O RC , Inc. All rights reserved.



T heKosicrucian

Diges t

March

1 9 5 2

T H E

THOUGHT OF THE MONTHCRADLE OF GREAT MINDS

Tliis is the fifth in a series of articles analy zing the prev ailing conditions in Europe. This

survey consists of personal observations by the Imperator during his recent visit overseas.

r would appear that cities,like men, are destinedto influence the flow ofevents. It is sometimesdifficult to find, in thecircumstances and environment of a city, thosefactors which have causedit to leave an indelible

stamp upon history. Such incidents put a stra in upon the conviction ofthose who lightly want to disbelievethat there is an omnipotent late behind

the affairs of men.One of these cities that has helped

shape the destiny of mankind—thoughoften inadvertently is Basel. Switzerland. A monum ent to this subtle forceis the University of Basel, which isl he oldest in the country, ft first openedits doors on April 4. 1460. In fact,the original humble building, whichserved as its headquarters until 1939over 4 79 years— still stands. Thesethoughts were not a mere reminiscenceof the statistics of history which often

fail to arouse an emotional appreciationof the ir importance. Rather, they livedagain in part in our immediate surroundings' as we made our way up the twisting, partially cobblestoned Khein-sprungstrasse. Time had not yet beenable to obliterate the telltale marks ofthe 15th century structures which linedthe street.

The mediaeval homes clustered aboutthe site of the old seat of learning. Itis not difficult to visualize these personages, who eventually became renowned. threading their way along this

intellectual oasis of the Middle Ages.In our imagination we could see theeyes of the dwellers peering out at themas at some sort of adventurers who selout daily to explore anothe r world. Tothe local townspeople, the student orscholar was a strange personage, es

pecially in an age when ignorance hadgained eminence. Those who delvedinto fields far from the commonthoughts of the day were considered to

be tampering with the social equil ihriun i. Odd as it may seem, ignorance

is a malady for which, though it isoften painful, many men are reluctantto accept a cure. Th ey feel a senseof security in what they believe theyknow in contrast to what remains unknown to them. The learned andthose who seek knowledge are consequentlv looked upon with suspicion as being ones who might take away theirhabitual state and precipitate them intothe incomprehensible.

Impressively suggesting their age b\their leaning at somewhat precarious

angles as though hovering over the passer-by. these structures are not necessarily artistic. They are not representative of a style of architectureunless one classes as style Ihe generaltrend of a period. Most certa inly, theydid not manifest any great skill in theirconstruction. The sides of the homesslanted and. though more pronouncednow with the passing of centuries, thereis every indication that they were notoriginally uniform. The liigh-peakedroofs, though functional in purpose to

preven t the accumulation of snow, ap-



parently were exaggerated in contrastto mod em dwellings. The heavy rustictimbers extending up the corners of the

buildings and protruding la te ra lly acrossthe front of them, conveyed an idea of

their structural strength, accountingfor their durability. We viewed thesewith an admix ture of feelings. Onesensed their substantiality but therewas a feeling of oppression as well.

The feeling of oppression was heightened by the small square windows ofthese centuries-old nomes, some ofwhich are only on the second story.They symbolized to us the superstitions of the period. M an ’s ignoranceof nature’s forces and of common phenomena during the period psychologically caused him to constantly retreatfrom such realities. The night air was

believed to be contam inated. Evil en tities were thought to go on nocturnal

jaunts an d could ente r th e homethrough any unguarded opening. Further, there were actually criminalswho roamed the unlighted streets inthe Middle Ages and against whomthere was little defense on the part ofthe authorities. The small windows,with their heavy shutters, were sym bols of the fears of a bygone age. Inthe cramped interiors of these homes,

with th eir flickering lampligh t and poorventilation, there was little to inspiremen or quicken their inner consciousness; they dwelt in the darkness withinthemselves and their environment.

P a r a e e - l s u n In V n l v e r s i t i e H

There it stood before us—square, boxlike, harsh ly etched agains t the dullrain y sky. This was the original un itof the old University of Basel. Fondly,Rosicrucians have come to refer to itas a Rosicrucian univers ity. In it therenowned Paracelsus inculcated into

his discourses on medical science Rosicrucian metaphysical principles and alchemical terminology. To know something of the life of Philippns AureolusParacelsus T h eo p h ra stu s Bombastusvon Hohenheim, is to know of the earlystruggles of Light against ignoranceand prejudice. It is also to know something about Basel. The old building before which we stood—plain an d stark,situated on a vantage point over theRhine River—was a crucible where agreat mind was tested and found to

have the sterling qualities of a mysticand humanitarian.

Theophrastus von Hohenheim was born November 14, 1493, near Ein-siedeln. His home was nea r the so-

called Devil’s Bridge which spanned theSihl River. At the time of Theophrastus ’ birth, Columbus had just returnedto Spain to make the world-shakingannou ncement of his discoveries. Theo

phrastus grew up in a cu ltural environment, the effects of which stood him ingood stead all his life. His father, W illiam, was a physician, a man wellversed in philosophy and with a stronginclination toward an inquiry intoknowledge. In fact, Paracelsus—weshall call him now by the name bywhich he is generally known—later

said of his father that he was “hisfirst teacher.”

Early in his youth, Paracelsus beganhis peregrinations. It was customary foryoung men who sought higher education to travel extensively. It wasthought essential to their acquiring ofimportan t knowledge. These journeystook the students to the various universities throughout Europe where theytarried a while at each. It was presumed, and not without merit, that theexperience of applying acquired knowl

edge to the affairs of the day as one journeyed abou t was most beneficial.It made life a great laboratory to tryout the theories expounded in the universities. It was in the year 1507 whenParacelsus left his fathe r’s home. Hismode of travel was simple, principally by foot over the rolling hills, throughthe long valleys, staying a while in little hamlets as well as in the largercities. He attended the University ofTubingen (from which his father had

been graduated) an d then successivelyof Heidelberg, Mainz, Munich, and

Vienna—all of this on his first journey.He soon had intercourse w ith renownedalchemists or spagyrists of the period,whose studies intrigued him and profoundly impressed him.

Paracelsus was greatly disappointedwith the scholastic methods of the Germ an universities. He resented theirdogmatic attitude which to him seemedto close men’s minds to new facts. Hefurther disliked the pompous roleswhich the professors assumed as learnedmen among the ignorant. After a brief



time at home again, he resumed his pe regrinations , an d this time for a period of about twelve years! This broughthim a variation of fortune. He went toAfrica and to the boundaries of Arabia.He was determined that further ob

servation must be made of the circumstances con tributing to disease. Anintimate association must be had withthe people who are suffering to understand the causes of the ir illness. He

believed it necessary to be close toman and to nature, for he held thatthey constitute the greatest laboratoryavailable for research. The medical

practices of the period appeared to himto be stultified by the traditions inwhich they were steeped. After achieving his doctorate, he was resolved to

seek out suffering humanity whereverit might be found.It is about this time that he acquired

the surname, Paracelsus. The “Para ”is from the Greek, which literallymeans “over and beyond.” The “celsus”was after the Roman patrician, Cornelius Celsus. Th e latte r had writtenan excellent treatise on medicine, De

Medicina, which had been rediscovered.Its contents inspired and encouragedyoung Theophrastus. By adopting the

pseudonym, Paracelsus, he behevedthat he was associating with himself

the reminder of an ideal which hewished to attain.

In Spain, Paracelsus consulted someof the eminent Moorish occultists andIslamic mystics who were well versedin the Hermetic philosophy of the ancient East. There is no question tha tthese contacts greatly influenced hisesoteric writings. His interest in the

profound mysterie s of m an’s existence,which go beyond the care of his body,was thus heightened. In Paris, he became provoked with the professors of

the Sorbonne University. He wrote ofthese instructors in medicine: “Parisianlearned doctors despise all others andyet are nothing but utter ignoramusesthemselves; they think their long necksand high judgment rise right untoHeaven.” Also referring to the prac tices of some of the scholars elsewhere,

T h e he said, “Th ey know not what experi- Rosicru cian mentujn means, and how experiments~ , a re made, neither their origin nor D,sestt theory.”

M arc h Eve ntually his travels took him to1952 Russia; there he was much impressed

with a visit to Mongolian tribes. Henoticed the powerful effects that “faithand imagination” had upon their healing of the sick. Thereupon he wrotean extensive exposition of the subjectwhich, in effect, constitutes an earlytreatise on hypnotism and psychosom atic medicine. During his peregrinations he was plagued with lice anddevised a successful formula for a

powder to combat them —it was thefirst medicine of its kind.

N e w R e m e d ie n C o m p o u n d e d

During the siege of the strongholdof Suleiman II, the great Moslem warlord, by the Knights of Rhodes, Paracelsus took part in helping the sick andwounded. To him it was an excellent

clinical opportunity to note the effectsof the diseases and to compound newremedies for them. All of this wasexperimentation which was not beingdone in the great universities in whichhe had studied.

His knowledge of alchemy was sothorough that it gave him an advantageous insight into the chemical properties and their effects on the humanorganism. He wrote man y of his formulas in the alchemical symbols commonly employed by the Rosicrucians of

later years. These were not understood by other physicians who became sus-

Eicious of his methods. Th e success ofis treatments was becoming wide

spread. This aroused jealousy in his profession, the mem bers of which exercised strong political influence. In1525, by their connivance, he was arrested in Salzburg and accused of giving support to rebellious peasants. Noevidence was forthcoming and so hewas dismissed, but was forced to leavethe city.

Still the stories of Paracelsus’ famespread. He visited the home of a girl paralyze d since childhood. After a thorough examination of his young patient,he prescribed a medicine to which hegave the nam e of Red Lion, an alchemical symbol. To the amazem ent of her

pa rents , the girl, after a few applications, was able to walk again, ana thisadded to the growing acclaim of his

powers. His writings had now becomeextensive. One of his greatest wasVolumen Paramirum. In this work,he divided the causes of disease into



five general parts as fields for researchand study. The first he called natural. This pertained to the natural organismitself and what may be inherited. Thesecond division was environment , theeffects of one’s living conditions andassociations upon him. Th e thi rd consisted of the corrupt influence of theworld-soul. This he delineates as constituting an inharmony with Cosmicforces. The fourth division was mental discrepancies, as the hatreds and jealousies which we harbor—or, in otherwords, psychological causes. Th e fifthwas the spiritual, or the violation ofthe Divine laws.

While in Basel, a prominent personage was stricken. It was the renowned

publisher and printe r, Johannes Froben,an associate of the great Erasmus. The

patien t had severe pain in his leg,which physicians could not alleviate.As was the custom, they then suggestedam putating the leg. In desperation, the

patien t called in Paracelsus for consultation. The latter treated and savedthe leg. Desiderius Erasmus, famousscholar and theologian from Rotterdam, was in Basel at the time andwitnessed the treatment. He spokeglowingly of what he had experienced.

This episode caused the Town Coun

cil of Basel to invite Paracelsus to become its community physician and toteach at the University of Basel. Therewere but fifteen medical students whenParacelsus assumed his duties. At thevery beginning of his professorship, heexpounded his policy of instruction. Hewould teach principles which “he hadacquired through the nature of things,aided by carefu l reflection. . . This,in effect, was a proclamation that hewould profit by his long experience ofworking out among men and from thecareful records which he had made ofhis treatments. He would not abide bythe methods and texts which observation had shown him to be obsolete. Hisfurther unconventionality was manifest in his giving lectures in the“vulgar” German instead of the traditional Latin. Furth er, he despised andrefused to wear the ornate robes of hiscolleagues as being too ostentatious. Infact, he ridiculed their pompous dis-

play.

He exposed a noxious practice thathas continued even to our times. He

demanded that the profit-sharing practice between physicians and apothecaries be discontinued. Though his students increased considerably in numberand were highly enthusiastic about hismanner of presentation, he incurredthe further wrath of the professors ofmedicine. Th ey caricatured him andchallenged his unorthodox methods as being questionable. The persecutionreached such proportions that he wasforced to flee by night on horseback,the means being provided by a friend,as there was a plot against his life.

During the plague in 1534, Paracelsus entered the old city of Sterzing,which was particula rly affected. Allwho could had fled the terror and death

of the city. Nevertheless, he boldly entered, walking down its streets, whichwere deserted except for the rumblingtwo-wheeled carts on which bodies were

iled high. W ithou t any show of fear,e began treating the afflicted, intro

ducing new medicine and remedialmeasures. He was successful in helpingstop the epidemic. W hen the city hadrecovered, it failed to show appreciationfor the valiant efforts of this strangerwho, at the particular time, was reduced to the state of a pauper. The

populace was suspicious of his philo

sophical doctrines and even feared thathis successful treatments constituted anexorcising of some malevolent powers.He was thus expelled and continued his

journey an d studies. He was malignednot only during his own time but forcenturies or until comparatively recently, principally in the histories ofhis own profession. It is only in thelast few years, comparatively speaking,that his profession has not only vindicated him but highly eulogized him andalso printed some of his heretofore un

published manuscripts.

T e n t o t I m m o r t a l i t y

As we stood before the somber old building, jostled by passing studentsand the populace, we were mindful ofParacelsus’ words: “That science istruly magic which is able to bring theforces of Heaven into a medium and toget them into operation through thesame.” Th e old university building didnot alone utter silent testimony for the



The

Rosicrucian

Digest

March

1952

Goethe, the Mystic By W a l t e r J. A l b e r sh e i m , F. R. C.

n 1949, the world cele brated th e tw o-hu ndredth

bir th anniversary of asoul-personality who haswon acclaim as one ofthe immortal masters oft h e w r i tt e n w o r d —Johann W ol f gang vonGoethe. Th e test of time

now ranks him with Homer, Sophocles,and Shakespeare. In countless essaysand speeches he has been praised as alyric poet, a dramatist, novelist, scientist, and statesman—but few have discerned in him, the master mystic. Th e

obvious philosophical and social significance of Goethe’s renowned dramaticoem Faust has been widely discussed,ut its mystical content has remained

almost entirely unrecognized.

One might well ask—How couldGoethe be an immortal, a master in som any fields, withou t benefit of mysticalillumina tion? Great is only HE whosework, transcending mere beauty, ennobles us by a reflection of the Lightwhich he received. It behooves us, asstudents of mysticism, to recognize themastership of a man who was endowedfrom birth with spiritual receptivity,knew our Order and broadcast its tru ths,even though veiled in poetical form.

His outward affiliation with mysticalorganizations may be investigated by

biographers and histor ians . Bu t his progress on th e spiritual path needsno such studies—it shines forth fromhis life’s work. A great pa rt of th atwork is familiar to all educated peoplewho speak the German language. Muchof it has been translated into Englishalthough not even the best translation

renders the melodious beauty of a perfect poem which, by-passing our analytical mind, speaks directly to the soul.But whether we read the originals orthe translations, we mu st learn wh at tolook for, in order to find his mysticalself-confessions. Like all writings ofthis nature they elude the casual reader who is not himself a seeker.

Inborn tendencies leading the youngoet toward the path are mentioned inis autobiographical work called Fiction

and. Truth from my Life. The son ofwell-to-do, upper-class bourgeois parents, he was a tall, vivacious, good-

looking lad, with a precocious gift forlanguages and for rhyming. He ex

pressed m uch zest for life an d possessed insatiable curiosity.

Several extrasensory experiences are recorded. Th e most striking one occurred in his student days while hewas riding away dejectedly after afinal parting from his sweetheart, Frie-derike. Suddenly he saw himself “notwith the eyes of the body, but of thespirit” returning on horseback, clad ina strange, gray, gold-embroidered suit.

Fate, or accident, verified this visionin full detail some eight years later.

Another sign of linkage to a super-ersonal intelligence were his suddenashes of artistic intuition . He tells

about poems written at night, in asemiconscious daze, and found completeand perfect in the morning, thoughscribbled diagonally across a scrap of

paper. He even began a poem aboutthe Wandering Jew by stating that amidnight inspiration compelled him to jump out of bed like a madman.



With wealth, talent, temperament,and good looks favoring him, it wasonly natural that he savored to thefull the pleasures of student life andthat he became involved in many flirta

tions and amorous attachm ents. Butsoon he felt the need to cleanse himself from this social whirl by long solitary nocturnal walks. In “W andere r’s Night Song” he exclaims th at he is bewildered and tired of joys and sorrowsalike, and he prays for sweet Peace.In “Even Song’ he feels an intim ationof Peace Profound in the sunset onsolitary m ountain tops. Thus physicalwandering leads him to The Path.

G l i m p s e s o l D i v i n i t y

N atu re worship brings him mom ents

of exaltation when the clouds seem toenfold him so that like Ganymede, thecupbearer of the gods, he feels himselfcarried up as on eagle wings to the

bosom of a Hea ve nly Father . But suchraptures do not last and give way todeep despondency—give way to theDark Night of Despair which comes toevery mystic, and becomes recognized.In the “Harper’s Song” he cried outagainst the divine powers that permitman to sin and then mete out punishment for a guilt he was too weak toavoid. Again, as Prom etheus, he rebelsagainst the gods who demand worshipfrom men wnom they doom to misfortune an d death. He refuses to bow tofate and resolves manfully to shapehis own destiny.

Later he realizes that the seeminginjustices of one lifetime may be resolved in a new life.

In his “Song of the Spirits over theWaters” he likens earthly life untowater that rains down from heaven,flows along on earth for a while andre-evaporates to heaven, undiminishedthough invisible and impalpable, to starta new cycle of existence. Having re-

ained confidence in life and man-ind, he calls upon man to be “noble,

helpful and kind,” and to exemplifyin himself the qualities which he formerly ascribed to imagined divinities.

At about this period of life—at theage of thirty-five so significant to mystics—he seems to have found contactwith the Rosicrucian Order. In a fragmentary epic entitled “The Mysteries,”he tells of a pilgrim impelled toward

his travels from on high. Lost at nightin a mountain wilderness, he findsshelter in a monastery. The cloisterdoor is adorned with a cross and roses.The legendary tale breaks off abruptly.W hy was it not completed? Did the

poet himself remain at the ou ter gateof the Order, without knowledge of itsinner nature, or did he find that truemysteries can only be intimated to themultitude by fragmentary hints?

The second reason seems the morelikely one, because in the introductionto “The Mysteries” Goethe warns usthat the path might seem to lose itselfin the bushes, intentionally, and thatnone could puzzle out its meaning merely by mental effort. Clearly, he impliedthat each one of us must find his own

experience to progress.While association with a mysticalOrder undoubtedly helped Goethe inhis life’s quest, it offered no short cutto salvation for him—no more than forother students. He kept on searchingand studying the wisdom of all culturesand times, especially those of the Orient.He wrote ballads about Hindu legends,and an entire book of verses, namedWest-Eastern Divan, in the style of thePersian mystical poet Hafiz.

F r e e d o m t r o m D o u b ts

At long last, thirty years after writing The Mysteries, Goethe could proclaim that he had attained the GoldenDaw n of Illumina tion. This confessionis hidden away among the orientalizing“Divan” series. Like the “Mysteries”it is prefaced by a warning and addressed to the Wise only, not to the

jeer ing crowd. The flame of a candleshining through a night of earthly love,

beckons him on to Greater Light andGreater Love. He praises the livingsoul that like a moth is drawn to, andfinally consumed by, this flamingGreater Light so that it loses its mortalidentity. The poem closes on the triumphant note: “Until thou hast attained This—to become (evolve) bydying—thou art but a dull guest ona dark Earth.”

The injunction “Die and Become!” isoften quoted but rare ly understood. Imyself, although loving Goethe since boyhood, had to read the verses man ytimes before their meaning dawned onme.



The

Rosicrucian

D igest

M arch

1952

Fortunately, the poem is written notonly for those who, like the poet, haveexperienced “Flaming Death” (theyno longer need its challenge) but toall of us who long for this experience,knowingly or unknowingly.

Forever after the time of this poem,one senses that Goethe is free fromdoubts and worries. He scoffs at fearabout the transitory nature of earthlylife, exclaiming: “We are here to eternalize ourselves.” Yet, he does not retire into an ivory tower but stressesour duty to put our shoulder to thewheel in behalf of the common good.“Let Man bestir himself while it isDay; the Night will come when workno more he may.” His manifold activities included those of Minister of State,

Theater Director, Court Poet, scientist,and dramatist. He was the “Olympian”whose presence was sought by visitorsfrom all over the Earth.

Unavoidably, the poetic works of aman so sure of himself lack the pas-

V A

sionate appeal of those written whenhe was a struggling and erring youth:we cannot feel kinship with One toohigh above us. Goethe no longer wroteromantic poetry, becoming instead the protector of such yo ung romantic ists as

Lord Byron and Victor Hugo. However, some of his last verses were puregems of wisdom, condensed into proverbform. Thus, toward the end of his longlife he could declare: “Throughou t theinfinitely manyfold and ever-changingcosmic cycles, Joy of Life streams forthfrom all created things, from the miteas from the giant Sun. And all thisstruggle for existence is Rest Eternalin the Lord.”

Verily, one who has attained suchserenity is a Master mystic. The poetry

of his old age may no longer appealto the uninitiated; but his life itselfis a work of art, a tale of seeking andfinding, of the good fight unto victory.

May it spur us on to equal effortand equal reward!

V

great Rosicrucian physician, Paracelsus, but echoed, as well, the renown of othergreat personalities whose intellects werecultivated there or who imparted their

wisdom within its walls. Numberedamong its great are Ockolampadius,Grynaeus, de Wette, Amerbach, A.Heusler, Platter, Vesal, Bauhin, Zwin-ger, Miescher, His, Socm, Bernoulli,Bixtorf, Schonheim, Nietzsche, JacobBeirckhardt, and others.

Continuing furthe r along the tortuousmediaeval street, one comes to the greatcathedral situated high above the fastflowing Rhine. The cathed ral is notedfor its exquisite Gothic style architecture, portions of which date back to the

early 11th century. Th e tall archescast a crepuscular lighting upon theflagging of the basilica. The deep shadows of this walk contrast with the vividcolors and bright patches of sunlightin the adjacen t gardens. Th ere wassomething unreal about the setting.The vistas through the arches madethem appear like the third dimensional

pain ting of some grea t master. Thestillness of the atmosphere added tothis unreality.

Beneath a huge and ornate baptismalfount in the baptistry is a reddish

CRADLE OF GREAT MINDS(Continued from page 87)

marble slab. Its inscription, bearing thedate 1538, relates that the earthly remains of Erasmus are interred mere.Erasmus chose Basel as the city in

which to spend the declining years ofhis life when he, too, was subject to

persecution. Whereas Paracelsus foundfame and suffered persecution in Basel,to Erasmus the city was a sanctuary.He had dared to expose to ridicule the

pedantry of the chu rch schoolmen. Heshowed that their dialectical discussions did nothing more than immurethe spiritual truth of the scriptures instead of giving it freedom of expressionso necessary for men. He exhortedmen to return to rationalism and to

think beyond the boundaries that theschoolmen of the church had set up.He sought, as well, to invoke the spiritof learn ing of the ancients. He extolled the classics and quickened popular interest in them. He set forth wnathe conceived to be the duties towardhumanity of an enlightened clergy andtheology. Th ere is no wound so severeas tha t of the ruptu red ego. It waswhile smarting from the blows ofErasm us’ pen, that the ch urch schoolmen retaliated by a persecution of him.

(To be continued)



zSn’iLnz o f tils ^fiyocfzizi.

By H a r o ld P r e e c e

Fi r s t , came the Spanishconquistadors; then, theAnglo-Americans in the

covered wagons. So, contemporary historians, unversed in the SecretKnowl-edge, picture the settlement of the AmericanWest. But much impres

sive evidence indicates thatthis chronology may be as limited asare the facts. It is the learned D ruidsof Ireland who may have preceded bothCastilian and Yankee by untold centuries.

A major collegium of these ancientMagi may have flourished on the loftyheights of the Wyoming Rockies, moretha n 10,000 years ago. In tha t samevast region of the West, where theRosicrucian Order, AMORC, now servesas a universal center of mystical enlightenment, learned Adepts may havedisseminated the Sacred Truths to seekers who came from many places andspoke many tongues.

A possible proof may be the imposing ruin of what appears to be a majorDruid shrine, known as the MedicineWheel, which a scientist from Chicago’sField Museum originally explored in1902. While much investigation remains to be done, it is significant thatvarious writers have compared thisshrine to Druid Temples, such as have

been discovered throug hou t Europe.

The authoritative Western historian,Maxwell Struthers Burt, describes theWheel as “a relic of peoples older thanan y we know .” It is his belief tha t“some early Americans worshipped atthis circle of spokes of carefully laid boulders.” He adds th at “if the UnitedStates were England,” the MedicineWheel, “would be as famous as Stonehenge,” the magnificent and carefully-

preserved temple of the British Druids.My attention was called to the Medi

cine Wheel after the publication of myarticle, “Culdee Sages of the Caves,”

in the August, 1950, issueof the Rosicrucian Digest. In there, I cited evidence,

backed bv the authori ty of presen t-day scholars andancient Norse records, tha tcertain puzzling underground structures in NewHam pshire had been erect

ed by the supreme Druidicorder of the Culdees, after its membershad been driven from Ireland to Iceland and finally to America by the

paga n Vikings. It was m y expressedopinion that the New Hampshire ruins probably dated back to five centuries before Columbus. But the MedicineWheel forces me to revise my computations. Its an tiquity indicates tha t theCuldees may have come to a continentwhere, asserts Conor MacDari, (anIrish-American authority on Druidism)their brethren had taught and laboredfor countless millenia.

A M e s s a g e in S to n e

Perhaps the remote location of theWheel in a little-known and sparsely-settled area may account for the public’s ignorance of something that mayyet prove to be a major clue in thewhole disputed riddle of Americanorigins. The Medicine Wheel lies atan altitude of almost 10,000 feet on thecrest of Medicine Mountain, some distance off Highway 14, which leads from

Sheridan, Wyoming, to the town ofLovell. The Wheel is circula r in formwith a diameter of 70 feet and a circumference of 245 feet. Entry into theimposing ruin is made through a seven-foot opening.

Twenty-eight rock-spokes branch outin all directions from the hub, a structure about three feet high and perhapsrepresenting the sun. Six stone-seats,that probably served the officiating

pries ts as th ey lectured to worshippers,are placed at regular intervals aroundthe rim of the Wheel. One chair on



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the east side faces the sun; the othersare oriented toward the Wheel’s center.

Near the Wheel are m any smallerstructures which may have sheltered

pi lgrim s who came to worship at thegreat temple. Well-beaten trails, leading from the foot of the mountain toits summit, indicate that the Wheelcounted its visitors by thousands. Notfar from the shrine lie two other stonemonuments shaped like giant horseshoes with their open ends facing downthe slopes.

It was an occultist and student ofDruidism, Thomas W. Cultra, who firstinterpreted the Wheel’s complex sym bolism and estimated its age. Afternoting that “this ancient structure hasmany scientific factors similar to mod

ern science,” Mr. Cultra observed thatit was “made of pieces of stone arranged into angles and adjacent angles,arcs, crescents, circles and lines.” Furthermore, these geometrical figureswere configurated into an ancient time-wheel calendar, similar to other suchcalendars found in all of the early civilizations influenced by master minds,from the Chaldeans (through whom theCuldees probably derived their name)to the Aztecs in our own hemisphere.

“Semi-concealed in the configura

tion,” Mr. Cultra observed, “are tenfigures, each and every one of whichis similar to the Arabic numbers, 1, 2,3, 4, 5, 6, 7, 8, 9, 0. Th is wheel wasoriented towards the equinoctial eastwhen it was built.”

Mr. Cultra was the first writer todeduce that the twenty-eight spokesrepresented the lunar months of twenty-eight days. He believed tha t theWheel expressed seven astronomicalsymbols “drawn or imaged from the

planets of ou r solar system from whichthe old Celtic Druids (italics mine—H. P.) were named and from which theEnglish names of the days of the weekare derived.”

“By looking at the seven symbolsfrom the four cardinal points of thecompass, using the original orientationas east,” Mr. Cultra wrote, “one cansee at least four shapes for each sym

bol, and each expresses a though t sym bolized.”

It is this author’s belief, based ondeductions from research, that these“four thoughts symbolized” may be

Druidic conceptions of the Four Attri butes of God—Complete Love, CompleteLife, Complete Knowledge, and Com

plete Power. That these teachingsshould have flourished in America,aeons ago, confirms certain ancient rec

ords in the keeping of the mysticGrand M asters of the East. For Mr.Cultra, student of the Masters, pointedto the great antiquity of the MedicineWheel on the basis of a mathematicalsystem which astronomers have em

ployed from time immem orial. He believed that the orientation of theWheel had shifted 150° from the timeof its original construction. W ith theearth executing a grand axial revolution poleward of 360° once each 25,878years, a 150° turn of our sphere would

require 10,782 years—the age that Mr.Cultra computed for the Wheel at thetime that he made his calculations.

“This,” he commented, “not onlymakes the structure the oldest timewheel in the world, but it also showsan astronomic observation recorded atleast 107 centuries ago—and besidesthis, it is one of the earliest systems ofnotation—known to science.”

A m e r ic a n s 9 , 0 0 0 Y e a r s A go

Orthodox scientists, with their unfor

tunate right-mindedness, ignored Mr.Cult ra’s findings. Few would acceptthe possibility that man had inhabitedthe Wyoming area at such an early

period. Yet startling recent discoveries by an eminen t anthropologist establishthat human society had already developed in three separate stages in ad

joining Montan a, 9,000 years beforeour day.

The New York Tim es reported, onOctober 24, 1951, investigations madein the Helena, Montana, area by Dr.William Duncan Strong, head of the

Columbia University Department ofAnthropology. Arrowheads and stoneimplements excavated from varioussites clearly proved the presence of manduring centuries left unrecorded byformal history.

Helena is but a few hundred milesfrom the Medicine Wheel. It is logicalto suppose that the existence of a shrineso magnificent would have been knownto the Indian tribes over a wide territory. Un der the same reasoning, wemay infer that the roving huntsmen



who populated the Helena section werethe ancestors of the present Crow andSioux Indians. Yet any effort to ex

lain the Wheel as the work of Indiansreaks down under the stubborn re

fusal of the red men to take any creditfor it.“Our fathers found the sacred place

when they came here and that wasthousands of years ago,” the Indiansdeclare. Subs tantiating their denial isthe fact that the Montana-Wyomingtribes did not utilize stone for building

purposes until a very recen t date. Allavailable evidence indicates that theWheel was constructed by people of aculture vastly superior to the primitivefolk found there by European explorersof the 17th century.

One possible clue to its origin maylie in the statement of a Crow chiefwho is quoted as saving that the Wheel“was built long before the great lightcame.” His words lead to a possible ex

planation th at occult stud ents m ayseriously consider.

“The great light” is, of course, adirect reference to the sun. Allowingfor a certain confusion in a traditionhanded down orally for so many centuries, the Medicine Wheel is clearlya Temple of the Sun—so its dimensions,

conforming so closely to astronomicalmeasurem ents, indicate. In fact, itslofty elevation suggests that it may also have been used for an observatory fromwhich astronomer-priests surveyed theskies.

Moreover, we know from countlessauthorities that the Druids honored thesun, with its life-giving warmth andenergy, as “the visible representativeof the Great Invisible Deity.” The reis reason to believe that they were theworld’s pioneer m o n o th eis ts; that

through their missionaries reachingevery corner of the ancient world, theHebrew tribes first learned of the OneGod. M an y of the ir principles wereincorporated into the great body ofdoctrine practiced by the early Atlan-tean and Egy ptian fraternitie s from whom all reputable mystical societiestoday trace descent.

It may be argued that veneration ofthe Sun as the Supreme Symbol of theDeity is a rite of many religions inm any lands. Und er this premise, theMedicine Wheel might have been erect

ed by migrant Persian or Hindu Magiinstead of Celtic Druids.

S y m b o l s a n d P a t t e r n s

But the very architecture of the

Wheel suggests that it could have beenthe work only of Celts. Other followersof the hierophantic or sun-personifiedreligions constructed temples ornamented with precious metals and covered with roofs. In building theirshrines, the Druids used only the simplestones of earth, symbolic of the elemental and omnipotent strength of God.Roofs were dispensed with becausethese Wise Ones felt that worship under the open sky brought the Seekercloser to the mysteries of the Infinite.

According to the traditions of theIndians, the Medicine Wheel was nevercovered by any artifice of man . Butan even more tangible proof of Celticorigin lies in the contour of the Wheelitself. The Druid shrines were inv aria bly built in circu la r fashion. Line forline, angle for angle, the MedicineWheel is an exact counterpart of Celticaltars that archaeologists have uncovered throughout Europe and Asia.

Even the monuments on the Wheel’srim conform to the ancient Druidic

pattern of bui lding small conical-shaped

“beehive” cairns as resting places for priests and worsh ippers. It was alsothe Druid custom to build outer wallssurrounding inner monuments and altars. The M edicine Wheel follows thisgeneral pattern with its exterior sections surrounding the central monument from which the twenty eightspokes radia te.

But an even further corroboration ofthe Wheel’s probable Druidic originlies in the two huge horseshoes thatwere constructed near the shrine it

self. According to Ind ian tradition, thehorseshoes represent the hoof marksof the big horse that bore the first greatmedicine man across the mountain“many moons ago.”

The “first great medicine man” mayhave well been the first Archdiuidwho landed in America to supervisethe direction of the Shrine and to beginmissionary work among the Indians. Itis striking that the legend mentionshorses. Th ey had disappeared from theAmericas before the conquistadors camewith fire and sword to blot out the



ancient religion that the Indians hadlearned from mysterious colonizers andteachers like Ouetzalcoatl of the Aztecs.Men did not begin to use horses untilthey had reached a relatively high degree of advancem ent. If the Wheel

was built by those who had domesticated the horse, then the builders musthave been of a civilized race.

The horseshoe itself was one of themost common Druidic symbols, representing in its homed shape the moon.If the Wheel itself was intended tohonor the sun, we may infer that thetwo lesser shrines were built to commem orate the smaller planet. And bycoincidence, horseshoe megaliths havenot only been discovered near crum bling Druid shrines in Europe, bu t

these meaningful emblems of an illustrious, if forgotten, age have also beenfound throughout the Western hemis phere .

Scientists who excavated the mammoth ruins at Cahokia, Illinois, someyears ago found the horseshoe symbolwherever they turned a spade. Moundsunearthed in the South and Midwesthad i r r egu la r ly ho r seshoe- shapedcurves. Horseshoe symbols are a common phenomenon of Aztec ruins, andthe ancient Aztec language itself in

cluded many words which denotedCeltic origin. The discoverers, in eachinstance, reported the bare facts, butthey failed to make the connection thatoccult science might have given them.

U n a n s w e r e d Q u e s t i o n s

I am of the opinion that the fulltruth about the Medicine Wheel will be balanced through patient and exhaus tive research by occultists. If weleave the quest to materialistic scientistsalone, schooled in the barren philosophy of materialism, we can only ex

pect final conclusions th at will fu rtherdarken the m ystery. It is my belief tha ta starting point might be the furtherstudy of the sun lore of the WesternIndians. For their arcana may represent surviving forms—distorted some-what by superstition—of the venerable

1 he Druidic faith which played such a Rosicrucian noble par t in lifting m an from savagery D igest to civilization.

M arch Th e parallels between these two sys-1952 tems of mystical religion are so close

that they can imply only a commonsource. Among no group of Am ericanaborigines is the sun held in greaterregard than among the Sioux and Shoshone tribes who live the nearest geographically to the Medicine Wheel. Its

benefits to th e un iverse are mirroredin the songs, the chants, and the lectures of the esoteric societies still flourishing among these two major Indiangroups. Initiates are told tha t the sunis the physical manifestation of theSun or Great Spirit—an exact recapitulation of the central Druid teaching.

Perhaps the Sun Dance cult, sowidely diffused among the Westerntribes, may be a rough replica of oneof the higher Druid orders. Th e SunDance religion first became known to

Americans in the era following theCivil War, and then unpleasantly because Sitting Bull, the extremist Siouxchief, formed an ultrafanatical andwarlike wing of it. But in its purestform, as practiced by the majority ofIndians who adhered to it, this religiontaught that white man and red manwould be reconciled under God, thatviolence was contrary to the divineharmony of the universe, and that theGreat Spirit would finally bring allthings in order.

Could the Sun Dance itself be a survival of ancient traditional Druid festivals which included the lighting of fireson the stone altars and dance rituals

paying homage to the Ruler of the Universe? Is there a furth er connection inthe fact that many Indians still returnto the W heel to “make their medicine”?

—in other words, to perform thei r secret rites unmolested by prying eyes.Are they thereby following the immemorial custom of their fathers whomay have sought the same shrines to

learn the principles of justice, charity,and mercy from honored Magi whoseinfluence for good is still reflected during these long ages when their nameshave been forgotten?

Significantly, the Indians never br ing to the sh rine weapons th at might be used for war. Is this not possibly aform of tribute to the Elder Ones whofirst taught them the ways of peace?

Nor have any arrowheads or In dianimplements ever been found on the



mountain: a further proof that theshrine’s builders could not have beenred men.

The Medicine Wheel challenges us,in its origin and meanings, as the

Great Pjo-amid of Egypt challenged occultists of another generation, till itssublime mysteries were penetrated.Whether or not the Wheel embodies

prophecies for humanity, as does the

Pyramid, is something that we haveyet to discover.

But the very existence of this shrine pushes occult chronology back by several thousand years. Its silent majesty

is a stimulus to us to seek further fortruths still lying beyond the veil. Andnow that we know of its presence, weare spurred by Truth’s endless quest tolearn its revelations.

V A V

Right Relationships

By G r a c e E. L o f t h o u s e

(Reprinted, by special permission, from Psychology Magazine, London, February 1951)

a v e you ever really understood what relationship means in its fullness? It is helpful and

very instructive to consider what relationshipentails. If we are honest we shall soon realizethat right relationship is

successful living, and issomething worth cultivating.

If we make no effort to understandourselves and our relations with other

people, we feel we have been plungedinto a medley of people with varyingcharacteristics and attributes, whichare very difficult to handle and under

stand, and we must just get along aswell as we can, without bothering toomuch about the inconsistencies in other people’s natures . But, at best, this isan unsatisfactory state of affairs, because in this way we always have asense of frustration and bewildermentwhich increases unless we try to smother it with a growing apathy and indifference.

On the other hand, if we try to seeourselves in true relationship with thosearound us, we shall discover it is afascinating business to help ourselves

and others to develop along helpful,creative lines.

T h e F a m i l y

Probably, the field wherein lies thegreatest opportunity is that of the homeand fam ily. Fam ily life is the basisof the community, but instead of it being a source of strength and inspirationfrom which to go forth and encounterlife’s varying aspects, too often it is acentre of conflicting tendencies and activities. W hy is this so?

Perhaps we need to realize the beauty of diversity in union. A family iscomposed of persons of differing capa bilities and temperamen ts liv ing in

close proximity, and if we do not recognize the need for individual freedomof living, we can make a very sorry

business of our home life. Simply because there is a close tie of relationship

between two people, this does no t au tomatically grant each one the right toconduct the other’s affairs, though alltoo often this state seems to be takenas a foregone conclusion. Tha t is the

point from which most difficulties arisein family life.

If we try to realize that no two peo ple see life in qu ite the sam e way, per-

t



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haps we shall learn to understand thatanother’s path is likely to be very different from ours, and it is a wrong

policy to interfere. We should cu ltivate a keen sense of discretion, so that

when ahelpful

word is needed we shall be there to supp ly it, and at other timeswe shall know when to remain silent.

It often happens that amongst themembers of a family there is at leastone of them who demonstrates an attribute or attributes that may be verytrying to deal with, and may presenta constant source of trial and difficultyin the family group. Usually, we regard this as an undesirable and unfortunate thing, when in reality it givesus a wonderful opportunity for development, since it acts as a challenge to

our intelligence and understanding.One of the things we all need to learn

is fluidity in our attitude to life. Weget ideas which seem to be good, andwe hold them steadfastly, not realizingthat at certain times some ideas may be right and he lpful, whils t at other periods in ou r life, these same ideasneed to be replaced by others. Alwayswe need to beware of a tendency to become mentally static—it is distressinglyeasy!

C o m m u n i t y a n d N a t i o n

At a certain stage in evolution, Manis “fami ly conscious.” His life centreson his own family, and most of histhoughts, ideas, and activities are focused there. La ter comes a period whenhe realizes his responsibility to thecommunity, and then he takes an interest in some kind of social work.Here again, he will find that relationships need careful handling, and if hehonestly desires to help his community,he will need to see that his relationshipswith his fellow men are founded on the

right basis of mutual goodwill and understanding.It is interesting to see that we are

all related to each other in varying degrees, and successful living depends onour acceptance of this fact, with theconsequent intelligent approach to life.

We all have national ties that linkus to whichever country we call ourhome, but this should not blind us tothe fact that we are related (thoughmore distantly) to other countries. Ifwe realize this, it will not of necessity

make us any less fond of our ownland, but will help us to see the individual aspect of each country, and weshall understand the beauty of the diverse p attern of intemationality.

As our vision widens we shall understand that we are part of the one human race spread over all nations.

I f we try to give everyone the bestof ourselves in the correct degree ofrelationship, we shall find that ourlives are becoming more balanced andof greater efficiency, because we shallnot expend unnecessary time and energy in any one direction. This will alsomean that our vision becomes clearerand thereby shows us where we aregiving too much attention, and where

we are neglecting duties.In this way our sense of discrimina

tion grows, and we learn to play uponthe instrument of life more beautifullysince our touch and interpretation become sure.

The web and pattern of life is verycomplex and very beautiful, and if wetrace out the individual threads thatmake up the design of our individuallives, we shall live to a higher pointof efficiency and accomplish more thanwe ever before though t possible. Relationships are living, vital things, andwe can weave a pattern of great beautyfor ourselves and others if we learnto handle the threads correctly.

This business of right relationshipshas far-reaching effects when we takeits full meaning into our consciousness.Suppose we try to understand wherewe have made mistakes in the past.How many instances of wrong relationship can we find in a review of ourlives up to the present? And, havingadmitted them to ourselves, how canwe set about replacing the old way

with a newer, more satisfactory way? A P a t t e r n e d A tm o s p h e r e

Suppose we decide that from todaywe will endeavor to live in right relationship with all whom we contact.This will need much readjustment inour attitude, much patience with ourselves and others, much tolerance, anda sincere desire to achieve greater understanding. The old methods will constantly reappear, the old tendencieswill be distressingly app arent, y et if we



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mi " ' ' ....................... 'i *

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity . It is the focal point of Cosmic radiations and thou ghtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when m any thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathe dral at the time will receive the bene fit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are mem bers. The book called Liber 777 describes the periodsfor various contacts with the Cathed ral. Copies will be sent to persons whoare no t memb ers if th ey address thei r requ ests for this book to Fr iar S. P. C.,care of AMORC Tem ple. San Jose, California, enclosing three cents in postagestamps. (Please state whether mem ber or not— this is impo rtant .)

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IN SEARCH OF UTOPIA

r o m the beginning of timeman has cherished thedr eam of pe r f ec t ion .Per fec t ion, in popula rthought, is usually related to happiness. Wetry to obtain worldlygoods that are of a perfect nature in order to

protect our investm ent, and to derivethe most satisfaction possible from themerchandise which we buy. No onewould purposely purchase any piece ofmachinery, such as an automobile, orany household appliance that wasknown to be defective. Perfection istherefore an ultimate value in anymaterial thing, and an ideal in anyhuman achievement.

The individual is prone to criticizeanything that is not perfect. W e com

plain abou t an yth in g defective th at

falls into our hands. This goes so faras to be applied to other people’s behavior. W e look for perfection andgradually build up a higher degree ofcriticism of that which is not perfectin direct proportion to the ideal we areseeking. Th is demand for perfection isalso found in society. The idealisticaim or hope of peace and brotherly

love are conditions that would seemto produce a society in which every body could real ize his hopes and ideals.

Frequently the individual, in consideration of such a high social stateof existence, sets up higher demandsfor others and for society than he doesfor himself. The imperfections with ineach of us are frequently not toleratedin someone else or in a group, and inoverlooking our own limitations, weare always forgetting that society isno more than a composite of the be



havior of the individuals that composeit. M any individuals whose na ture wasselfish, greedy, and unconcerned forthe rights of others have loudly promoted social and economic reforms the

success of which depended upon a perfect society. No one can hope to achievethat perfection in society which he cannot achieve with in himself. For thatreason, among civilized people, andeven among those not so hignly civilized, there necessarily have been ordained laws, rules, and regulations tokeep the individual from interferingwith the ideals that the society, as awhole, hopes to achieve.

Throughout history man has hopedfor an ideal existence—a society thatwould be governed by all the virtues

and ideals that have been expressed inman’s philosophies since the beginningof time. M an has hoped for a societythat would be just and that would provide him with the individual opportunity of expanding his own abilities tothe furthest possible extent. Schemesfor such a Utopia have been advancedfrom the time that man began tothink about it., but few societies havecome anyw here near this ideal. M anycenturies ago, in his Republic, Platoexpounded a Utopia. His ideal is today

still recognized as being a statementof the possibilities th at m an could reachin society and government if he would bu t practice these principles.

Colonies have been formed andgroups have excluded themselves fromother human beings so that they might

perfec t th eir own Utopia. The historyof these groups shows one disaster afteranother. No scheme has yet been devised that would control the individual.The behavior of the human being isthe key to a Utopia, or a dream of

perfect life. It is in terest ing th at it has

not been due to lack of intelligencethat man has been unable to form sucha perfect society, but rather to the ap

plication of his intelligence and to th econtrol of his feelings. Intelligence can,to a degree, be reconciled with systematic planning. W e can know certainfacts and how to use them with otherforms of knowledge and experiencefor the benefit of all, but we cannotknow when the individual will permitselfishness or covetousness to gain control of intelligence, and play havocwith all well-laid schemes.

Th e history of man has covered ma nycivilizations over approximately fourthousand years. Freedom and the rightsof man have been championed by various of these civilizations; others have

exercised a u to c ra ti c power. Oddlyenough, the human race has benefitedunder different types of government, but no t one has developed a completeUtopia. Th e various levels of indiv idual advancement, when thought of ascomposing a large unit of society, makesuch a complex picture that it is illogical to believe that man can ever arrive at a perfect state of society, atleast not in his present period of development. For that reason, in theforeseeable future, man will continueto be dominated by rules, laws, and

regulations. These ma y have the pur pose of benefiting th e individual , butthey do not create the ideal life—that

perfection of wh ich m an dreams.

Nevertheless, Utopia is not beyondachievement. In fact, it is with in ourgrasp for the simple reason that thefirst step toward the realization of aUtopia lies within self. Each individualmay gain his Utopia by the acquisitionof wisdom, tolerance, and those traitsof character that make an ideal consistent with the purposes and universal

aims usually incorporated in man’sconcept of God or tnose things whichare good. It is within m an tha t the

potentialities for this developm ent exist, and it is up to the individualwhether this development may comeabout in actuality . If Utopia is desired,it must be sought by you and me.Only through the development of theideal of perfection within us, and ofour realization that we can come toknow and become related to an infiniteforce or being, will there ever develop

a concept that can be carried into practical application in society.

Ours then is the responsibility forrowth and for the realization of thisream of perfection. We can, if we

wish, devote ourselves to the gainingof this perfection, of making our ownUtopia. To permit man to realize the

po tentialit ies within himself— to develop his inner self to a higher levelof realization—the Cathedral of theSoul functions as a medium throughwhich he may work, and focus his attention toward attaining this ideal.



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Meditation By R o d m a n R . C l a y s o n , G r an d M a s te r

We lie in the lap of immense intelligence, which makes us organs of its activity and receivers of its truth. W hen w e discern justice, when w e discern truth, we do nothing ourselves but allow a passage to its beams. — E m e r so n

o matter how busy wemay be in this world oftravail with fleeting moments of happiness, eachof us should create adaily period for meditation. All the great mystics, saints, and holy menrepaired often to a quiet

place for meditation. We are told nowJesus, in the three short years of Hisministry, went apart into the wilderness or to the mountain. He, as all

great men and women, knew the tremendous value of frequent meditation.By nature we are essentially objec

tive; therefore, the time and means must be created to enjoy restful sub jective moments. Such meditation willenhance one’s mystical and spiritualdevelopment, since it provides themeans for withdrawing from the objective world.

Meditation requires a certain decreeof concentration, will, and determination. It requires the focusing of one’sattention upon the single idea of medi

tation, and upon a single thought intire process. To util ize the process ofmeditation to its fullest, one must havesome sublime thought in mind.

One prepares for meditation by sitting thoroughly relaxed and dismissingall thought from the mind except perhaps the single desire to receive inspiration during the period. Oftentimes it ishelpful to contemplate the beauties ofnature, a suitable verse of poetry whichappeals to you, or perhaps a verse from

the Bible. If, during your meditation,thoughts of other things intrude, aswill happen again and again, you mustturn back to where you left off thinking of the chosen subject. W hen yoursteps have been retraced, you may continue with your meditation.

Meditation is not an active, positive process, but ra th er a receptive process.During meditation the mind must not be allowed to wander aim lessly; it must be held receptive and free from worldly problems and selfish interests. The

process is sooth ing to the nervous system, restful to the mind and body. Itis extre mely inspiring. Th is process isreferred to in many ways, such as indwelling, or dwelling within, retreatingto the inner sanctuary, going into thesilence, and being alone with the innerself. By dwelling within, during periods of meditation, one learns to knowhis true self. He may even becomeaware of latent talents, faculties, andabilities. He finds the answer to pressing problems. By retiring to the secret place— the temple within—he finds

new peace.In meditation one does not dwell up

on the failures and problems of life.By dwelling on some constructivethought or desire, one builds an inner beauty th at is lasting. By dwelling ona lofty theme one realizes new aspirations and inspirations. Through meditation one unlocks the door which permits the inner light to shine forth.Physical sickness and weakness can bedismissed as the mists dissolve before



the rising sun. Meditation strengthensthe character and makes possible a radiant personality.

F o r D a i ly C o n s id e r a t io n

The greatest value from meditationmay not be achieved with the first fewattempts. After all, it is ra ther difficultto eradicate from the mind extraneousthoughts and images of those thingswhich seem to require your immediateattention. But with determination andsustained effort, by gradual stepsthrough daily practice, and with one

purpose in mind, the fu ll va lue and beauty of meditation will be realized.It is well worth the effort. Graduallyyou will let nothing interfere with yourmeditation periods, and you will create

the opportunity to enjoy meditation atleast once every day.

The period of meditation may be en joyed the first th ing upon arising in themorning or just before retiring at night.There are many business men who en joy a mom ent of silence devoted to pra yer or medita tion during the noonnour. By establishing a regularity indaily meditation, one will find that theobjective activities of the day becomemore orderly. One is not so hur riedor excitable. A daily moment of medi

tation may at first seem a trivial thing,and yet when it becomes a habit it isno longer trivial. It becomes one ofthe greatest activities in one’s life. Regularity of meditation will instill in your being the virtues of strength of pur-

ose, self-control, consistency, and self-iscipline. The duration of the period

may be for one minute or perhaps five.By the loftiness of the theme contem

plated, one’s sp iritua lity is enhanced.Matters which we have not been able

to understand, as well as situations ofuncertainty as to what action to take,

m ay be dwelt upon. During the periods of meditation, inspiration will oftenflood the consciousness. As a resu lt, oneis able to face the requirements of hisdaily activities with new understanding, new perspective. It is as thoughthe meditation process served as aninvocation for the lifting of the heartand mind.

Moments of silent meditation duringwhich the noise and clatter of the

physica l world are shut ou t greatly sharpen one’s powers of perception.

Mental facility brings about new ap

preciation of the beauties of nature .Regular meditation will develop qualityin thought, and keenness in the application of one’s intelligence. All who regularly practice meditation vouch for

the undeniable fact that it is during thesilent period that their consciousness islifted, and their mind is imbued withwholesome, construct ive, creat ivethoughts.

To go about the everyday humdrumof life without a daily period of meditation is to deny oneself necessaryactivity which contributes to the building of a more noble personality and amind enriched with new understanding. When one is worried and discouraged, he should create an immediateopportunity for meditation.

There are those who refer to meditation as a silent period for spiritualcommunion. In this regard, meditationserves a very useful purpose. It helpsto synthesize one’s higher and lowernatures. It enhances spiritual consciousness. Emerson wrote: “The heartwhich abandons itself to the Supremefinds itself related to all its works, andwill travel a royal road to particularknowledges and powers.” It is in meditation that the heart and mind abandon themselves to the influx of inspira

tion from the Supreme Mind. Undoubtedly William James was referring tothis kind of meditation when he said:“Higher degrees of consciousness reachdown and take hold of lower degreesof itself and lift it to its own level.”

Depending upon one’s religious, philosophical, or mystical background, thesource of inspiration m ay be differentlyunderstood. The mystic recognizes aSupreme Mind, the Supreme InfiniteIntelligence which, during moments ofmeditation, may be draw n upon. The

mystic with the power of resolutioncommands the wavering mind to yieldto the supremacy of the Infinite Mind,that there may be a dawning of new

perception and understand ing. Reasonis reinforced and strengthened by meditation, and the faculties of insight andintuition are quickened. Meditation reopens within one’s inner self higherdegrees of consciousness. It is in meditation that one endeavors to have theexperience of attuning with the InfiniteIntelligence called God. Doing must

always precede knowing; therefore, by



meditating one finds access to knowledge which could not be realized inany other way.

The thoughts of the objective mind,or brain, are subject to the confusionand discordant conditions found all

about us. To have a mind of peace,and offset negative conditions of thiskind, one must retreat in meditation tothe sanctuary within himself. The passive or receptive state of mind in meditation provides an emersion of thosefactors which can be cleansed and enthroned in his higher consciousness.

To leave behind human clamor andagitation is to enjoy a quiet moment,so that one’s inner being may glowwith rejuvenating radiance. The mindand body must be relaxed for meditation. One does not bring about the

prop er conditions forcibly. The conditions must be manifested effortlessly.Quiet in one’s environment must beestablished in order to successfully retreat to the silence of the inner self.The inner silence of meditation has todo with the turning of the thoughts tothe very cen ter of one’s being. Itmakes little difference whether youconsider the heart, the solar plexus, orthe brain as the center, so long as thereis an inversion of thought. Dwellingwithin will release self-hmitations and

allow the consciousness to expand sothat the Infinite Intelligence may illumine and be a guiding factor. Thus,in meditation one is subject to Divinemunificence.

P u rp o n e tu l Idea l*

The sincere man or woman easilylearns to meditate. The way is pre

pared through the power of concentration. It is easy to concentrate uponthat which one loves, that which is beautiful . Everyone has had the pleasant experience of being lost in reverie

as beau tiful music is played. In asimilar way, one can be carried awayfrom the objective world and immersedin true meditation. For example, before going to the concert hall, you hadthe desire and expectantly anticipatedlistening to music. You went to the

T h e concert hall for one purpose, and so Rosicruc ian tr o u g h concentration you were quick-n . ly immersed in symphonic rhapsodies.

Diges t Th e discord of the hours before had M arch been turned to harmo ny. Perhaps while1952 listening to the music you were in

spired with a new creative thought, anew idea, or to perform a service forsome needy person. The insp iring ideadid not come from objective reasoning.Whatever its source, it imbued yourconsciousness. One is inspired in simi

lar fashion when wrapped in meditation.

To get the most from meditation wemust want to meditate. We must desireit above anything else, and create theconditions which will make it possible.We cannot coerce the Infinite and Su

preme Intel ligence to inspire us. Wemust persuade ourselves, however, torecognize the need of entering intomeditation, so that we may be receptive to Infinite inspiration.

Peace of mind arises from inner

peace. This is brou gh t about by theconquest of the self and of the discords and inharmonies in one’s life. If

yo u would reach out for that whichis of the Infinite, you must have someDivine thought or attribute in mind. AsHenri Bergson said, “Fix the attentionupon the undivided flow of inner life.We are not this vital current itself, butwe are part of this inpouring life cometo self-consciousness.”

Regenerating fires within the selfwill light the way. W hile we are indwelling, the flame burns brightly.

Meditation closes the door to the physical world, and opens the inner being’sreceptiveness to an influx of higherknowledge, wisdom, and power.

Knowledge is never acquired throughinertia and ignorance. It comes throughaction and determination. The re arethose who feel that meditation, silence,and the inner self have to do with akind of lassitude, a sort of state of mindwhich permits drowsiness and an escape from the responsibilities of life.Obviously a person with this attitude

vsill never enjoy true meditation. Afew brief moments of drowsiness will,from time to time, overtake most of uswho avail ourselves of regular periodsof meditation, but the drowsy period passes quickly, and while objectivelywide awake we are subjectively openand receptive to inspiring impressions.

In meditation physical or objectivestillness alone is not sufficient. Th eremust also be mental stillness to theextent that the mind has dispelled allanxieties and other factors which might



contribute to frustration. M editation isarrived at by bringing undivided attention to one idea through concentration. Physical and m enta l action isinvolved m entering the portals of the

inne r sanctuary. Other contributingfactors are emotion, will, and action.The quest of the inner self is bound

to change your actions and your attitude toward others. You are neverquite the same person that you were.Jesus defined dwelling within, or meditation, as an interior well of watersspringing up within man unto eternallife. Its full effect is found in the livingof life.

W hen entering into meditation, theremust be no fear; there must be no reluctance. One must give oneself wholeheartedly over to the indulgence of theexperience. Intellectua l unde rstandingw'ill not exalt the mind as will the understanding which comes through meditation. This experience is nothing lessthan sublime. Th e inn er peace realizedis most profound. M any nave referredto meditation as Divine attunement orunion with God. For the deeply spiritual person, meditation provides themeans for the Divine union.

Depending upon your faith, belief,and convictions, meditation can mean

a great deal to you in your spiritualdevelopment. Saint-M artin may or maynot have been referring to meditationwhen he said, “Can all this be neededto find God?” The fact remains, however, and has been experienced bythousands of men and women, that thesimple process of meditation does provide the vehicle for finding God.

The essence of the whole of meditation is to dwell within; and this seemsto be entirely in keeping with the statem ent of Jesus: “The Kingdom of God

is with in you.” Meditation is one ofthe cornerstones of mystical philosophy,and is a conviction of him or her whowould atta in spirituality. In the statelymansion of the physical body will befound the real you, the inner self ofInfinite q ua lity and effectiveness.

He who truly learns the process ofmeditation approaches the attainmentof true happiness. His life is enrichedwith Infinite blessings; and he comesto have a realization of the InfiniteKingdom within, which is his to be

hold.

L I N E N B y J a m e s C. F r e n c h , M.A.. F.R.C.Curator, Rosicrucian Egyptian Museum

The manufacture of linen was considered

to be one of the most important industries

in An cient Egypt. Linen was the preferred

material used for clothing although the

lower-class people wore woolen garments.

W rap s and cloaks were mad e of wool also.

W ool was looked upon as impure . Gar ments made of this material could not beworn in the temples, and the dead were

never buried in such.

On the wall paintings of the tombs, both

men and women are seen weaving linen

from flax which was so extensively culti

vated. Lin en as fine as silk was woven,

and the Egyptians were very proud of their

skill in its manu facture. Th e fineness

achieved is unbelievable as the threads are

found to be quite perfect, without the

flaws which are seen today in even our

fine st work.

The garments of linen of the rich wereembroidered. The threa d was dyed before

the cloth was woven, making it possible towork in patterns.

Immense quantities of linen were used

in the mummifying of bodies of people

and also animals. In the Rosicrucian Egyp

tian Museum are to be seen many rare

examples of linen mummy wrappings from

the tombs of Ancient Egypt. Th ey are

inscribed with writings from the Egyptian

Book of the Dead., with funeral scenes, gods,and goddesses.



The time element does not seem toenter into such processes of psychicdevelopment as brought about theirhigh attainment, and multitudes areconvinced that there is some short road

or quick method of awakening the so-called “solar plexus” or some mysterious psychic center which turns an untrained and undeveloped person into ahighly developed mystic in a few weeksor months. As I have intimated above,such a common belief in magical development of the inner consciousnessor inner abilities does not exist in anyother part of the world but among theEnglish speaking people, principally onthe west side of the Atlantic.

What is even more puzzling is the

attitude of many sincere and honestseekers for psychic or spiritual development. Af ter contacting a safe and reliable guide for their studies and development, they still look upon the element of time as something to be overcome and become restless when their

{>rogress or development is not extreme-y rapid or almost instantaneous.

How many of these persons evergive thought to the subject in a rationalway and arrive at the conclusion that psychic or sp iritual developm ent must

proceed not from men tal comprehension but from inner illumination, andthat the entire process is one of Cosmic control and direction? The mostthat any organization, acting as aschool, or any individual acting as ateacher, can do, is to point the way.The Path can be clearly shown to thosewho seek it, and the experiences ofthousands who have gone along suchPath can be outlined and presented asa helpful guide, but the actual journeymust be made, not in a material sense, but in a pure ly Cosmic sense and inthis regard, no guide, no organization,no teacher, can shorten, lengthen, orcontrol the time element.

G u i d e b o o k s

Within recent years there have been published a series of books for touristswith titles such as Seeing Rome In One

Day, or Seeing Paris In One Day, orSeeing London In One Day. So fa r asany benefit derived from attempting touse these books in seeing these citiesin one day is concerned, the tourist

would do as well by staying at home

and iust reading the book and visualizing tne things described. Common sensewill convince the rational reader thatthe author of the book spent weeks ingathering the information he has con

densed in the book and which he outlines as possible of seeing and understanding in one day.

The time element that enters intomoving the mind rapidly through acity and pointing out various placeswith brief descriptions is not the timeelement that is consumed in moving a physica l body through heavy trafficin order to cover the same ground. Oneof the safest guidebooks for European tourists is that published by Baedeker.But Baedeker does not attempt to control the time. He points out the paths

that one may take and from the ex perience of himself and hundreds ofother tourists he gives the benefit oftheir experiences and a guide of whatmay be seen.

It is up to the tourist, however, toaccept the conditions of travel, and tosubmit to the time element as it manifests itself in his individual case. Notwo tourists starting out with such aguidebook, intending to journey alongone of the described paths or routesfrom Paris to Bordeaux, would make

ihe journey in the same time, so far asdays and fiours are concerned, and notwo individuals would have the sameexperiences, realizations, and ultimate

benefits. The guidebook, however, wouldserve to prevent unnecessary delaysand prevent missing important pointsalong the way. In order, however, thateach tourist should derive the utmost benefit from his journey in accordancewith the urges and desires which prom pted him to take it, each tour istwould have to give to each part of the

path, to each hour of the journey, suchtime as would allow the inner self andconsciousness or the mental understanding to respond and react. As Ihave said, this is a matter that is distinctly different in each individual.

Therefore, we see that the very bestteacher, the very best guides willingto direct our footsteps to psychic realization and unfoldment, can only pointthe way, and give us the benefit of theexperiences of others. That some willreach the goal of their realization sooner than others is inevitable for two

reasons.



The

Rosicrucian

Digest

March

1952

First, the goal of one individual may be fu rther aw ay th an the goal of another and the incidents along the waymay in some cases require more time,consideration, and realization, than inothers. Second, the state of develop

ment or unfoldment of the beginner inmysticism is different in almost everyindividual case, and the degree of unfoldment necessary at each stage of the

journey is considerably differen t foreach one. These two factors, therefore,would be a determining considerationin judging the amount of time necessary to attain the desired or necessaryunfoldment and the ultimate realization.

There is this very distinctive and im portan t difference between the tour istwho starts on a long or short journeyin foreign lands and the beginning student of mysticism: the tourist is neveranxious to reach the end of his journeyunless he is limited by worldly affairsand must return to his home city at agiven time. Even then, while he recognizes the necessity for hurrying, heis never really anxious to reach the ultimate end of the journey. He hopesthat from sunrise to sunset some miracle will occur and lengthen the periodso that he may proceed slowly and en

joy to the fullest every minute of his

travel.The seeker for spiritual unfoldment,however, becomes overanxious at thevery start, to reach the ultimate endof nis journey. The tourist stays upas late as there are any lights burningin the city he is visiting and dreadsgoing to sleep for fear he will misssomething, and rises at the earliesthour possible to see everything, whereas the student of psychic developmentand unfoldment wishes he could go tosleep and upon waking up find himselffully developed and ready to manifest

all of the Cosmic powers within him.He dreads every one of the experi

ences and thrills of the process alongthe way, whereas the tourist delightsin every little incident, makes a recordof it and photographs it; he tries toremember all of them to relate afterwards as the greatest thrills of his life.The tourist realizes that the incidentson the way will be the stones or structures of the temple of knowledge andwisdom which will be his possession at

the ultimate end of the journey. How precious each of those stones is to thetourist on land. To many of the seekers for psychic illumination, however,the little experiences of each day arenot looked upon as precious jewels that

will shine with splendent glory in hisultimate crown, but as balls attachedwith chains to his ankles which seemto make his journey slow and uninteresting.

J e s u s th e S u p r e m e M a s t e r

And what basis is there in history orin any of the sacred writings or spiritual revelations of the past for this

peculiar idea th at psychic developmentcan be attained rapidly or through anyshort cut? Let us turn back the pagesof history, experience, and divine rev

elation to the greatest and most perfectinstance in all human knowledge. Thisillustration is the life of the great Master Jesus. The statements of all theChristian churches based upon selected passages of the Holy Bible are presented to convince us that Jesus wasforeordained and predestined, even before he was conceived in the womb ofhis mother, to become the greatest ofall masters of divine and human wisdom. His mother knew this and thethree Magi who came to his birthplacereminded her again that the child wasto become a Supreme Master.

His attainment of such mastershipwas not the result of an afterthoughtlater in life, nor the result of a conclusion that he came to after his boyhood days had passed; neither was itsomething that he sought for in a brieftime and received from the Cosmic asan instantaneous benediction and blessing. W heth er we accept the Orientalrecords and reports as given in the

book The Mystical Life of Jesus, whichconstitutes one of the volumes of our

Rosicrucian Library, or whether we accept the orthodox Christian, though brief histo rical outline of his life, thefact remains that Jesus was a profoimdstudent of religion and spiritual wisdom and devoted his life to his development.

In his twelfth or thirteenth year, healready manifested great wisdom andknowledge to the learned men of thesynagogue. Also his answers to hismother in his youth regarding his tar



rying at the synagogue indicated thathe was spending his time and all ofhis thought in devotion to God’s workand the development of his spiritual powers. However, even though thisshows that he had begun his studiesand development at a very early age,all of the Christian records and theOriental records show that he did notmanifest any degree of supreme spiritual power or any degree of psychicunfolament until his baptism when thefinal stage of the processes made theirsublime manifestation with the comingof the Holy Ghost into his being.

Think of the years that he gave tohis development and preparation andunfoldment, despite the fact that hewas preordained to have this development and had every advantage, even beginn ing with the word issuing forthfrom Heaven which became incarnatein his flesh at the time of his conception. If the greatest of the decreed and

predestined masters required tim e andstudy for development, why should anyof us, born with less preparation andCosmic decree, expect to attain anyunfoldment in less time?

And may it be noted that all of therecords, both Christian and Oriental,agree that after Jesus had been mentally prepared through study and keenanalysis after long contemplation, hewas beset by the Cosmic laws of temptation in order to further strengthenand fortify his determination and makehim still worthy and more preparedfor the last degree of his unfoldment.He did not give up during these temptations and allow himself to be convinced that he was progressing tooslowly, or that the system he was following was not rapid enough, or thathis instructor or teachers were holding

him back for some ulterior motive, orthat the effort was not worth while;for if these beliefs had entered hismind or had ever affected his attitude,he would never have attained the ultimate aim of his life.

Even the disciples of Jesus, who werecarefully selected because of their spiritual insight, deep and profound sincerity, unquestioned loyalty and determination, and above all their quickreaction to spiritual values, followedhim through all his spiritual ministry,

and studied under him for a number

of years. They had the benefit of m anymarvelous experiences and demonstrations before they reached the point ofunfoldment where they were able tomanifest any degree of true psychicdevelopment.

Not even during the lifetime of Jesuswhile he was still with them and ableto answer all of their questions, givingthem every possible benefit of personalguidance and experience, did they receive any manifestation of their owndeveloping power and unfoldment except as indications that something wasgoing on within them and which they probably did not understand. I t wasnot until the Crucifixion and his retirement from their association that thedisciples of Jesus received the Holy

Ghost, and through it the power whichhad been developing and for whichthey had been preparing.

It is evident, therefore, that something more than m ere study, somethingmore than the mere mental intellect ormere comprehension of laws and principles, ana something more than rightliving and right thinking is necessaryto complete tne process of spiritual unfoldment and psychic development.While the mind and brain are beingrounded out in the fullness of true

comprehension and while the intellectis being developed that it may seeall things in their true values and com

prehend God’s laws in their true Cosmic relationships, something more thanall of this must take place. Somethingwithin the divine consciousness of manmust prepare and unfold him for theincoming of the Holy Spirit and thedivine power that will represent theultimate unfoldment.

Personal contact with the greatteachers has no advantage over the

study of the profound laws without ateacher. The disciples of Jesus weremore intimately associated with himthan those great ones who were bomafter him, studied after he ceased to beon earth, and attained great power without ever having known Jesus personally. Yet this intimacy , this contactwith marvelous miracles, this receptionof personal instruction and demonstration did not shorten or quicken their period of un fo ldmen t and developmentone iota.

(Continued on page 111)



The Golden Proportion

By W e r n e r D o r in g , D. Litt., Ph.D.

The

Rosicrucian

Dig es t

March

1952

l t h o u g h not every indi

vidual has been convincedthat he has received his“life” from a god, themajority of tribes andna t i ons— when t r aced back as fa r as ou r historical knowledge permits—have worshippedPrinciple, whatever itssome Great

name or symbol may be.However, a change in ideas appeared

in F.urope during the late Middle Agesand found expression in the 19th century philosophic program of Marx and

the scientific, theories of Darwin. Thelatter, together with such scientists asLyell and Scrope, regarded any growing object as consisting of cells, and thedevelopment of nature as a slow process, with man as the last link in thechain. Thus life was explained as achemical impulse of cell subdivision,due to the direct contact of certain substances transmitted through the tissues.

In 1928, German physiologists brought forth the theory of inheritance,emphasizing that evolution was largelydependent upon chemical reactions ingene-substance. A few years later,American specialists declared the genesas unnecessary and regarded the chromosome parts of the cell as the unitsof hered itary transmission. These theories ended when, a few years ago, aPrinceton scientist was able to provethat the fertilized egg of a sea-urchinwould develop into a normal embryonicform, though all the chromosomes had

been removed by cen trifugal force before the test. Thus it was shown that

obviously chromosomes could not be

the carriers of heredity or that whichdetermines form. Organic chemistryfollowed with the discovery of a heretofore unknown substance which exists inthe cells and is responsible for thestimulation of growth, as well as forevolutionary transformation. Heterochromatin—for so it has been christened—consists of a “ground substance,”which to date had escaped scientificnotice.

Biologists have approached the problem from another angle. Concentratingon a cell-fluidity, which is known as

protoplasm, investigations have broughtto lignt the fact that this substance contains various ingredients, the numberand weight of which do not seem tocharacterize any development. The observation that these bits of protoplasm

proceed about their task in such a precise fashion as to leave no doubt thatthey are under a specific inner com pulsion, could merely lead to the assumption of an intelligent “metastructure” that lies beyond the present limitsof microscopical vision.

Whether this mystic energy is called

a ground substance, a metastructure, oran organization, it remains a mysterywhich we may in time be blessed tounderstand, especially since physicalresearchers have declared the matrixof the cell to be empty of material and thus have limited the possibilities tosome expression of electricity. Theconjecture that electricity plays a partfinas some confirmation in the fact thatthe polarity of the cell is not dependentupon the tiny bodies within it—nucleus,



Golgi bodies, chondriosomes, and soforth—but that it remains the samewhen these bodies are displaced. Where,then, is located the power station whichsupplies these little fields with electro

dynamics of unbelievably low intensity?Keeping in mind that a state of “en

tire darkness” cannot exist accordingto modem physics and knowing thatthere are rays in such small quantitiesand of such high frequencies (wavelengths of less than 3500 A0) as toremain outside the range of our eyesight, we must conclude that light itself seems to build the foundation ofexistence.

L i te F e e d s lA le

Although the term existence is commonly used of men and animals, canwe not say that plants also “exist,”since we know that they absorb vastquantities of rays and that their chlorophyll acts as a laboratory which possesses the secret of converting the energies of light into starch and sugar?The statement that even stones contain a will to “exist” would have beentreated rather scornfully by scientistseven a few years ago. However, mem

bers of the Rockefeller Inst itute have

recently proved that certain crystals,when placed in the proper environment, will develop into the tobacco-mosaic vims and multiply and propagate as other entities.

Thus, the division into organic andinorganic substances becomes anachronistic. And out of the mist comes thegrowing illumination that minerals,

plants, animals, and men behave toeach other in the relation of what theancient Greeks would have called the“Golden Proportion.”

Relatively little is known as yetabout the connection between mineralsand plants, except that the former sup

port the la tter in abimdance. M any details have been gathered, however, withregard to the relationship of plants toanimals and men. Long ago it was observed that plants, while convertingabsorbed light into a storage of food, produce oxygen which, nex t to food,forms the foundation of the existenceof men and animals. Later, science wasable to prove that, while plants absorb

red, blue, and yellow rays, they do notabsorb green ones, and that the hu

man eye is built for a maximum admittance of this color, thus showing thatthe spectral analysis is divided for the benefit of both. The most im portantdiscoveries were made by the biologists,

Willstaetter, Fischer, Granick, and Bur-gi. They showed a great similarity between the chlorophyll of plants and thehemoglobin of human blood. And is itnot pecu liar, in regard to this reciprocaleffect between plants and men, thattheir energy (sap) and ours have com

plementary colors?

Although plants, in different formsand states, have already healed manymillions of people and have prolongedtheir lives, there are signs now thatthe green blood of these plants has

therapeutical faculties which will sur-ass everything which has hithertoeen accomplished—chlorophyll medi

cines for different purposes are alreadyto be had.

The Darwinists of the past centurythought our existence to be nothing butan orderly mechanical process of nature and that we, by the intrusion ofreligious or mystical notions into it,had stamped it as something “irrational.” That idea has become practicallymeaningless today because the distinc

tion between “living” and “dead”—although it may sound absurd—has hadto be dropped altogether. Furtherm ore,these terms contribute nothing to theunderstanding of the phenomena in oraround ourselves. W hat was called organic turns out to be just a specialcondition of matter, for actually thereis no other incompatibility between“life” and “death” than the loweredmagnetic susceptibility of the lattercaused by altered tensions of light. Itmight sound odd for the moment, but

no other conclusion is to be drawn thanthis: that biologists and chemists have been study ing the same substance foryears, the former calling it “living,”and the latter, “dead.”

L ig h t is G od

But where originates the light whichanimates everything so intelligently inits circular motion? We are suppliedwith it by our sun, as well as by theCosmic in general, and all our actionsand feelings are caused by its mys

terious faculty of converting the spectrum of rays mto human impulses.



PSYCHIC DEVELOPMENT

(Continued from page 107)

All sacred and mystical literaturedistinctly states what Jesus intimated

to his disciples and to the multitudesthat spiritual development and unfold-ment is individualistic and no man cangive another the spiritual light thatmust grow within each. Th e studentsand the adepts, the highly developedin mysticism, must journey alone; andvery often the benefits of silent study,and especially unassociated with othersof like mind, is the greatest advantagetha t any true seeker can have. Historyis replete with records of marvelous attainments in a spiritual and psychic

sense made by those men and womenliving as anchorites on mountaintops orin valleys or shut away from the worldwhere tliey could spend their symbolical forty days and forty nights or fortyyears in preparation, study, contemplation, and unfoldment.

O r g a n i z e d S t u d y A d v a n t a g e o u s

However, the advantage of a schoolor a system is admitted by all of thegreat masters. Jesus urged them to

come together occasionally in his name.This was the foundation for his church,for his entire institution and system ofguidance, but you will note that theentire system advocated by him andevery other great master was not forthe purpose of cutting short the timeand not for the purpose of examiningthe development of one another in order that they might progress more rapidly, but merely for the purpose ofguidance and the receiving of instruction based upon comparative experiences.

This is the sort of guidance and instruction that the Rosicrucian Orderholds out to all individuals. It is nota school of dogmatic philosophy or sectarian religion, bu t a school of comparative human experiences and of manifest wisdom revealed to multitudes and found to be etern ally true. This fraternal order acts as a companion, orguide, as a leader, as a teacher, but notas a substitute for any individual’s development. It cannot supplant what

must take place within each being, butcan supplement the individual experi

ence with the study of the experiencesof multitudes.

There is a very potent, though subtle power th at manifests itself throughspir itual association. Jesus said thatwhere many or any were gathered together in his name, in the name of theChrist consciousness, there he, theChrist, would be. W here any are gathered together in attunement with God,there God is most likely and most efficiently manifested. W here hundredsor thousands are associated in mutual bonds of sympathy and understanding,in ties of fellowship and cooperation, in

mutual help, in their studies and ex periences, there is a power present th atis of direct benefit to each one.

Much is said at times of the universalmind, meaning the mind of all beingsfocused in sym pathy upon certain p rinciples with universal agreement. Wespeak in mundane matters of publicopinion and the power it has in worldly affairs. Th e only difference between the universal mind and publicopinion is in the degree of the spiritualnature of the thoughts held in the

mind of all beings and the relationshipof these thoughts to universal things.Public opinion in any community, cityor nation, representing the identicalthoughts and agreements of the massconsciousness, is a power in worldlythings to such an extent that it movesmen in high positions to recognize andaccede to it, and even affects the decisions of kings and emperors. Think,then, how potent must be the spiritual power of the universa l mind when itis composed of spiritual thoughts heldin the minds of thousands of beings associated in spiritual companionship devoted to one noble spiritual ideal.

The Rosicrucian Order has as its ob jective m any sp iritual, as well as practical ideals, and even the practicalones are those which are above thecommonplace things of life. Back ofthe whole scheme of the worldly lifeof each individual in the organizationis the sublime desire, born and inspiredin man through Cosmic urge, to acnieveunfoldment or psychic development

leading to true mastership of the individual. Since this is the ultima te and



unquestioned aim of everyone who enters the organization, it becomes thedominating thought and the controlling

factor in the thinking and living of each individual member. All of tneiraffairs, just as all of their reading and

their understanding, center around theattainment of this one noble and ultimate aim. This in itself focalizes awonderful power which each in the association senses and finds efficientlymanifested in times of attunement.This is the great purpose of the organization, aside from its guidance andinstruction; and it is such associationwith the resulting powers of a spiritualnature that is offered to all of the seekers for psychic development and spiritual unfoldment.

Realizing, therefore, that while certain mental and intellectual progressmust be made in the comprehension oflaws and principles, a certain processof spiritual unfoldment from withinmust take place, the time element becomes secondary, if of any consideration at all. Each day, each hour, bringsthrough the studies an intellectual com prehension of un iversa l princ iples , an

other degree of mastership in a purelymental sense, while there is also an accompanying degree of spiritual unfoldment. Each degree of such intellectualcomprehension and advancement andeach degree of unfoldment brings its

thrills of experience, its power of mastership and its conviction of the evolving truths that are gradually formingthe character of the inner self.

These daily and weekly experiencesare the jewels that will form the beautyof the eventual crown; they are likethe stones that form the structure ofthe ultimate experience of the one who journeys throug h foreign lands. Eachexperience of and by itself may be minute and inconsequential in the greatscheme of things, but the attainment ofeach one is a blessing, a benediction,and a rich rewa rd for the day. Theaccumulated mass of these things constitutes the building of a new individualwho, when once completed and readyto manifest as a new spiritual and regenerated being, makes the image ofGod in which we were all designed,

but to which sublime state we mustattain gradually and carefully.

V A V

T

IN APPRECIATION

To my many fratres and sorores throughout the world who were so kind as to remem

be r th e occasion of m y bi rthd ay , I take th is op por tu nity to express m y thanks . I know

you will understand my taking this method of thanking each of you, since it would be

impossible to acknowledge all of your very kind greetings.

RALPH M. LEWIS

Imperator of the A.M.O.R.C.

INVITATION TO AMORC MEMBERS

The

Rosicrucian

Digest

M arch

1952

The M aster of the New York Lodge, W alter G. Klingne r, extends an invitation to all

active Grand Lodge members to attend the New Year’s ritualistic festivities and the

Ins tallati on of Officers. Th is event will take place on Mond ay, M arch 24, at 7:30 p.m.,

in the Roosevelt Room, Pythian Temple, 135 West 70th Street.



e a r l y eight hundred persons crowded into thenewly-enlarged modernart-gallery of the Rosicruc ian Egyp t ian andOriental Museum on theafternoon of January 13

to hear more about Mexico. Carlos Graham of

Radio KEEN spoke briefly but interestingly of the movie industry in Mexicoand of his former connection with it.Following his talk, two travel filmswere shown. Photographic studies ofMexico by Maud Martin lined the gallery walls and were the center of attraction for the rest of the afternoon,as they have been during every dayduring January.

Although modestly denying herself

professional status, Miss M artin’s pictures are intriguing, well-composed, andsatisfying alike to laymen and to professional photographers.

V A V“The year’s at the spring,” sang

Pippa, and for Rosicrucians that has aspecial significance. It heralds a newyear and ushers in a time of specialrejoicing and thanksgiving. N atu re’sdetermination to begin again, to sendforth new shoots of life and endeavor,no matter what the past mistakes andfailures have been, is a lesson thatRosicrucians take especially to heart.They range themselves on the side ofPippa and no matter what the dark

pa st or the seemingly uncertain fu ture ,they sing with her, her song:

The year’s at the spring And day's at the morn; Morning's at seven;The hillside's dew-pearled;The lark's on the wing;The s7iail's on the thorn-.God's in his heaven —

All 's right with the world!"

Whether participating in groupswithin Lodges and Chapters or singlyin their own sanctums, Rosicruciansthroughout the world in the month ofMarch joyfully rededicate themselvesto life and all its possibilities.

V A V

A bronze statue of the Egyptian godRa from 1800 B.C. has recently been

presented to the Rosicrucian Egy ptianand Oriental Museum. This exquisiteexample of ancient Egyptian art is a

piece from the ve ry famous H ahn collection. An engraved placque accom

panying it tells of its presen tation bythe Fratres and Sorores of the Rosicrucian Order in Rio de Janeiro, Brazil.

The presentation was made in person by Frater Jose Nunes Gouveia,Master of the Rosicrucians in Rio,- hemade the special trip to California andto San Jose to bring this memento ofappreciation from the Fratres and Sorores on the Equator.

Frater Nunes Gouveia who is a lawyer and a professor of philosophy atthe National University of Rio de Janeiro is as well the literary editor ofthe well-known Portuguese newspaperVoz do Portugal. Having so m any interests in addition to his Rosicrucianones, he has been spending an interesting and exciting time in the UnitedStates. His stay at Rosicrucian Park of

several days was a happy occasion forall who had the opportunity of meetingand talking with nim. Fra ter NunesGouveia was an ambassador of goodwill in the truest sense. He broughtgreetings from the members in Rio andcarried like expressions of good-willfrom the Park to our Fratres and Sorores in Brazil.

His visit emphasized once again theuniversality of Rosicrucianism and thesingleness of purpose which unitesRosicrucians everywhere.

V A V



The

Rosicrucian

Dig est

March

1952

Some 30 or 40 local Rosicrucianshave just completed a course of 18 lectures comprising the RCU winter serieson the general topic “M an’s MysticalHe ritage .” This ye ar’s series definedman’s mystical heritage and recounted

the story of its preservation throughout the centuries. The course was under the direction of Frater Joel Disherof the Literary Research Department.

V A V“Cause and effect,” wrote Emerson,

“means and ends, seed and fruit, cannot be severed; for the effect already blooms in the cause, the end pre-existsin the means, the fruit in tne seed.”Sunshine Circles throughout the worldare aiders and abettors of this law.Through many years they have been

proving that wherever a need exists,there also exists the supply to meet it.Their daily attitude is evidence of theirconfidence in this law and their continuous activity proves it. They are,nonetheless, just as eager as anyoneelse to hear of examples of the law’soperation.

Recently, the monthly message fromJ. Duane Freeman, the Secretary-General of the Sunshine Circles, told theinteresting story of how the law workeditself out in the case of two prominentand well-known individuals—Dr. Alex

ander Fleming, internationally knownscientist and discoverer of penicillin,and Winston Churchill, the presentPrime M inister of Great Rritain. Ifyou haven’t heard this story, youshould contact the director of the nearest Sunshine Circle and hear it firsthand. Th at will furnish an excellentopportunity, too, for you to learn justwhat the Sunshine Circles all over theworld are doing and how you individually may help.

V A V

A recent letter to this Departmentvery graciously and somewhat naivelyasked how one went about being mentioned “in this interesting columnwhich everybody reads and commentsupon.” If it is something said, done,or thought that is positive enough tocreate an echo, then, it is eligible material. We like items tha t give instru c

tion or pleasure or even informationabout Rosicrucianism at work anywherein the world. So, if you feel that something of importance or interest has beentoo long unmentioned, please write theTemple Echoes Department about it—

in case of quotations or personal letters,state permission for publication.

V A VRosicrucians in the Bay Area with

matrimonial intentions may be interested to know that the officers of Francis Bacon Lodge are always happy to

pe rform the Rosicrucian marriage ceremony for members if arrangements aremade well before the marriage date.This is purely a fraternal ritual andhas no legal status. . . . Carl T. Ende-mann, Master of Francis Bacon Lodge

in San Francisco, was the guest speaK-er in the Supreme Temple at San Joseon Tuesday evening, January 22—hissubject, “Roads to Harmonium.” FraterEndemann’s appearance marked thesecond time this year when, by invitation of our Grand Master, Masters ofLodges in the Bay Area were invitedto address the Convocation in the Su prem e Temple. . . . Word comes fromEngland that Frater Leslie A. Neal ofLondon, has been appointed to serveas Deputy Grand Master. Fra ter Nealwill be associated closely with Grand

Master Raymund Andrea and willgreatly assist him in discharging hisduties which during the past yearshave become increasingly heavy. . . .The Rosicrucian Research Library hasreceived a copy of the Swedish translation of the AMORC book on Lemuria.. . . The Volume 1, No. 1 of theChapter bulletin of Panam a has reachedthe Park. It is a most interesting andwell-gotten-up bulletin. . . . Also mention should be made of the initial publication of the Sao Paulo Chapter inBrazil. This bu lletin is in Portuguese

whereas others south of the Border arein Spanish. . . . Copies of the bulletinfrom Clement B. LeBrun Chapter inSacramento are now beginning to filterinto the Library. This interesting bulletin has been published for some time.We shall hope to see it regularly in thefuture.

V A V

REMEMBER THE CONVENTION—July 6 to II, 1952



o f tflE Jlavif

By T h o m a s J. C r o a f f , J r .

Pe r h a p s the most neglected phase in the

study of law is to befound in the philosophical area. All too frequently students (andsurely all lawyers oughtto be students) become too deeply involved in the formal side of law, that

is, in the technical aspects of juris prudence, and remain woefully ignorant of the fundamental reasons forlaw.

To even the most casual investigator, it should be manifestly clear thatone cannot get the most out of law ifthe basic and underlying philosophicalreasons for the formulations thereunder are overlooked or ignored.

Every serious student of the lawshould be acquainted with Blackstone’sCommentaries. This great English

scholar desired to demonstrate the centrality of British law to human culture.For him law, science, reason, and thewill of God added up to unity. Hefused the disparate parts of British lawinto a single harmony, in the light ofwhich men could deal rationally withthe problems which confront all mem bers of society.

At this point, it may be well to define as broadly as possible “The Law.”W hat is it?

Most standard works of definitionsubstantially agree that in our Englishlanguage the word “Law” is used intwo main senses: (1) as a rule prescribed by authority for human action,and (2) in scientific and philosophic phraseology, as a uniform order ofsequence (e. g., “laws” of motion, reincarnation, compensation, etc.).

Jurisprudence is the philosophy of positive law and its ad ministration ; thescience by which the laws and constitutions of states, written or unwritten,are reduced to system, and their principles analyzed, methodized, expounded,

and judicially applied; the science of

r igh t s in accordancewith positive law.

L a w a n d M o r a l i t y

The di f ference between morality and jurisprudence, as to ex

tent of range, may be illustrated by thedifference of signification between the

word right when used as an adjective,and when used as a substantive. Morality contemplates all that is right inaction and disposition. Jurisprudence contemplates only that which one manhas a right to from another. For example, that which is legally right maywell not be morally right. This is to beobserved in the lawful right of a sovereign state to declare war on anothersovereign state for reasons of commercial development and profit. The destruction of life and property, in such

instance, may be often contrary tomorality even though lawfully broughtabout for purely selfish and mercenaryreasons.

In any organized social order, lawis of prim e importance. As we haveseen in the above-given definition, lawis not something apart and away from people. Law is interwoven in the ve ryfabric of society itself—to such an extent, it should be emphasized, that society could not function without theformulation and enforcement of lawscommanding the respect and observance of the people within the givensocial organization.

For Rosicrucians, the comprehensionof a pattern of laws within societyshould not be difficult because as Rosicrucians they readily recognize the cosmic existence of “law in everything.”In fact, the pattern of law is so vividin all activities within the universe,that no one giving serious consideration to these activities can deny thenecessity of understanding the operations of “The Law” and the underly

ing premises upon which these opera-



tions are predicated. As examples ofthe permanency of “law in everything.”we may simply turn to the “laws” ofgravity, reincarnation, compensation,and so forth—a few of the many universal “laws” of eternal life, established

by God in his universa l wisdom. I d e a l s f o r S o c ia l B a la n c e

Restraint of the strong, who havetendencies to exploit, the defenseless,and protection of the weak are thetwo basic reasons for the maintenanceof law and order within our democraticsystem of government. To the extentthat we succeed in maintaining thissocial balance, or, as Rosicrucians wouldhave it, harmony in the fabric ofsociety, we are able to promote thecommon welfare and encourage the

maximum growth possible to our peo ple—not only on the polit ical scene, but as well in such areas as economics,sociology, education, to mention butseveral of the many concentration

points for the bette rm en t of hum an ityin general.

Much of our trouble today arisesfrom individual and mass confusionregarding man’s place in the universalscheme of things. M an too often has alack of personal security in that he hasnot matured to the point that he possesses a feeling of oelongingness; he

does not have the knowledge of onenesswith the universal or Cosmic whole.

It was Radhakrishnan who said:“The present Chaos in the world can be traced to the Chaos in our minds .”

Consequently, until man is acquainted and fully imbued with theknowledge of the unity and oneness of himself with universal or Cosmiclaw, he will remain in a condition ofmental chaos and imbued with a tragicsense of futility and meaningless life.

O u r C o s m i c W h o l e n e s s

Without law and order in our ownlives, in the nation, in the world, andin the whole universe itself, we cannot expand and grow into the Cosmic wholeness of our personalities as con-

The templated by God. Bv failing to estab- Rosicrucian more order and balance in our

socio-economic and political institu- Lt tges t tions, we are preven ting and postpon- Marcn ing frui tion of a harmonious socie-1952 ty, truly founded upon the principle

of the universal brotherhood of manunder the fatherhood of God.

In brief, we suffer from the law ofcompensation or the karmic results ofour commissions and omissions in suchmanifestations as Communism, Fas

cism, disease, unemployment, strikes,war, crime, corruption, vice, and thegreat horde of ills tha t constantly startleand bewilder us in con temporary living.

Certainly there can be no doubtwhatsoever in the minds of those persons giving thought to the problem ofmaintaining and extending the scopeof law and order that our major difficulty rests firmly on the refusal of menand women to so order their lives asto be in union with the God or Cosmic reality of the universe. Such un itywith the cosmos is the only means

whereby universal law and order can bemaintained. Once achieved, however,we can call ourselves truly civilized beings, read y and able to take our placesin the universal brotherhood of man.

Faced with such realization, studentsof the law can appreciate the importance of a philosophic understanding ofthis major premise in law—the idealof the Cosmic wholeness or unity,which is the goal to be reached by theestablishment and expansion of universal law and order among men.

Having realized that “Tne Law” isa vibrant, living force in life, we are bette r adapted, then , to the understanding of the technical aspects of the law,as such.

Man, organized as a society, must be at tu ned to the Cosmic plans of God.working toward a universal wholenessof mankind, if he is to reap the benefitsof obedience to universal laws. Failu reto so harmonize with these constructiveforces of the universe brings down upon mankind all of the curses prevalentin the world today—thus, the operation of the Law of Karma (or the Lawof Compensation, sometimes referred toas the Law of Cause and Effect) worksreadil}r, quickly, and surely when lawand order are ignored by mankind,either on an individual or a collective basis.

Therefore, for those seeking to understand “The Law,” we should urgeupon them the ancient scriptural in junction: “W ith all th y getting, getunderstanding.”



C E N T E R O F I N FL U E N C E

Th e ouce famous palace of the Duchesse de Bourhon. Tu this setting of grande ur. LouisClaude de Saint-Martin, eminent mystic, wrote his renowned work. Ecce Hom o, while a guestof the Duchesse. Th e palace retains its eminenc e by now being the official domicile of the

President of France. (Photo by AMORC)



r e

7 ) i u 7 n a m m a 'Told iTli f f

Is Your Advice As Good ' J As They Deserves

T h e r e is 110 question of your

motive. ^ on w an t to give tlie

best ad vi ee —but <lo yo u? II you rchild’s health is in danger you consui t a physician. II his eyes troublehim, you do not rely on lamilyopinion — you visit an optometrist.It is also your duty to guide hisimagination into the right channels—to aw ak en natural latent talents —

to give him the start that perhaps you did not hav e. B ut are yo u pre-pared? Can you instill in the sus-

ceptibl e mind of you r hoy or girl —those feu> words each day—that caninfluence his or her later life lor thebetter? You cannot pass this respon-sibility on to school and teacher.I he m ould ing ol their charact ers,

the direction of their mental vision,

are your job.

I he Jun ior Ord er ol I orcli Be ar -ers (a nonreligious movement), de-

vo te d to the cul tu ral train in g ol

chil dre n, has prepa red <t series olintensely interesting, simple toread

and easily understood, lessonstorieslor parents to read to their children,or lor children to read lor them-selves. \\ hether your child is liveor fourteen, there is a lesson story tolit his or her mind . I hey teach ap -preciation of beauty, art, and music:they indicate the need of selfreliance. and the consideration ofothers — they encourage initiative.

Send T"or I hese Free Particulars

W ith ou t obl ig at io n yo u may hav efurther information on how you mayreceive these child guidance lessonstories or lectureIessons. Ju st writetoday to the address below and asl<lor the Ke ys to the ( hesl olK nowl e dg e ( j o - l g -5 1 2 ) , a guide toparent s. It w i II be sent free.

T he Junior O rde r of Torch Bearers (A M O R C ), San Jose, Calif.



T I I E P I ’ R PO .S U O F

T H E R O S I C R U C I A N O R D E R Th e Ro s i c r u c i a n Or d e r , e x i s t i n g i n a l l c i v i l i z e d l a n d s , i s a n o n s e c t a r i a n f r a t e r n a l b o d y o f me n

a n d wo m e n d e v o te d to t h e in v e s t i g a t i o n , s t u d y , a n d p r a c t i c a l a p p l i c a t i o n o f n a t u r a l a n d s p i r i t u a ll aws . Th e p u r p o s e o f t h e o r g a n i z a t i o n i s to e n a b l e a l l to l iv e in h a r m o n y wi t h t h e c r e a t iv e , c o n

s t r u c t i v e Co smi c fo r c e s fo r t h e a t t a i n m e n t ot' h e a l t h , h a p p i n e s s , a n d p e a c e . Th e O r d e r i s i n t e r n a t io n a l l y k n o w n a s " A M O R C ” ( a n a b b r e v i a t i o n ) , a n d t h e A M O R C i n A m e r ic a a n d a l l o t h e rl a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a n a c t i v i t i e s u n i t e d i n o n e b o d y . Th e AM ORC d o e sn o t s e ll it s t e a c h i n g s . I t g i v e s t h e m f r e e l y to a f fi l ia t e d m e m b e r s to g e t h e r wi t h m a n y o t h e r b e n e f it s .F o r c o m p l e te i n f o r m a t io n a b o u t t h e b e n e f it s a n d a d v a n t a g e s o f R o s i c ru c i a n a s s o c i at io n w r i te al e t t e r to th e a d d r e s s b e l o w, a n d a s k f o r t h e f r e e b o o k Th e Mastery ol' Life. Ad d r e s s Sc r i b eS. P. C., in care of

AMORC TEM PLE • Rosicru c:an Park, San .Jose , Cal i fornia, U.S.A. • (Cable Address: “ AMORCO”)

Supreme Execut ive for the Jurisdict ion of The Americas , Bri t i sh Commonw eal th and Empire, France, and Africa: Ralph M. Lewis , F . R. C.—Imperator

D I R E C T O R YPRINC IPAL AMERICAN LODGES AND CHA PTER S OF THE A. M. O. I t. C.

T h e f o l lo w i n g a r e t h e p r in c i p a l c h a r t e r e d R o s i c ru c i a n L o d g e s a n d C h a p t e r s i n th e U n i te d S t a t e s , i ts

t e r r it o r i e s a n d p o s s e s s io n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r ic a n L o d g e s a n d C h a p t e r s w i ll b eg i v en u p o n w r i tt e n r e q u e s t .

ARIZONA P h o e n i x :Ph o e n i x Ch a p t e r . 1738 W e s t Va n Bu r e n S t . F r e d A. W ar ren , M as te r , 1254 So. 21s t P lace .

CALIFORNIA Fresno:Fr e s n o C h a p t e r . 1 35 0 Va n Ne s s . Pa u l T . Do d g s o n .M aster , 164 Yosem ite Ave.l .ong Beach:*Abdie! Lodg e , 2455 A t lant i c Ave. H en ry L. Fo nt .M aster , 335 E. 9th St . . A pt . 7.Los Angeles:*He r me s Lo d g e . 1 4 8 N . Gr a me r c y P l a c e . Te l .G La d s t o n e 1230. T . H . W i n s b o r r o w , M a s t e r,400 S. Ken m ore Ave .Oakland :*O aklan d Lo dge . 263 12th St. C. A. Joh nso n,M as te r . 5936 K ei th Ave .

P a s a d e n a :A k h n a t o n C h a p t e r , 2 0 N . R a y m o n d S t . F r a n k L .B arn e t t , M as te r , 3134 N. B ar t l e t t Ave . , SanGa b r i e l .S a c r a m e n t o :Cl e m e n t B . Le B r u n Ch a p t e r . I . O . O. F . B l d g . , 9 t h& K St s . M arg are t I rw in . M as te r , 1516 15th St .

San Diego:San D iego Ch apter , 4567 30th St . Nel l I>. Jo h n son. M as te r , 2521 F ran kf or t S t .>an Francisco:*F r a n c i s Ba c o n Lo d g e , 1 957 Ch e s t n u t S t . . Te l .W Est 1-4778. Car l T. En dem ann , M as te r . 87Ce n t r a l Av e . . Sa u s a l i t o .

COLORADODenver:D enve r C hap ter , 1470 Clarkso n St . J . C l if fordC a r r , M a s t e r , 12 35 W a s h i n g t o n S t .

DISTRICT OF (OKI MBIA W a s h i n g t o n :Th o m a s J e f f e r s o n C h a p t e r , 1322 V e r m o n t Av e.W . Ra i n e y A n d r e w s , M a s t e r, 3 24 Ly n w o o d S t . ,A pt . 203, A lexa nd r ia , Va .Ge o . W a s h i n g t o n Ca r v e r Ch a p t e r . I. O . O. F . Ha l l .9 th & T St s . H en ry Pu rvi s W i ley , M as te r , 404V,12th S t.. S. E,

F L OR ID A M i a m i :Miam i C hap ter , B i scayn e Tem ple . 120 N. W. 15thAve. A. E. Sh ep h ar d M aste r, 2829 .S. W. 17 th St.

IL L IN OIS Chicago:*

N e fe rt it i L o d g e , 2539 N. K e d zie A ve ., T e l. E v e r glad e I -S627. C har les Wi l son Gadd is . M as te r .3500 N. N atche z A ve .

IN D IA N AIndi anapol i s :I n d i a n a p o l i s Ch a p t e r . 3 11 O b e r B l d g . , 38 N . Pe n n sylva nia St . O scar R. Sm al l, M as te r . 849 E.M o r r i s S t.South Bend:

M a y B a n k s S t ac y C h a p t e r , K n i g h t s o f P y t h i a sH ai l , 519 S . S t . Josep h St . L ou i sa M. W eaver ,M a s t e r, 2 86 8 L i n c o l n w a y E . . M i s h a wa k a .

MARYLAND Baltimore :*John O’Donnel l Lodge , 301 W.W i ll ia m A. J o n e s , M a s t e r, Bo x 4,

MASSACHl SKTTS Boston :*J o h a n n e s Ke l p i u s Lo d g e , Ho t e l Br u n s wi c k , 5 2 0Bo y l s t o n S t . C l a r a A . Br o m l e y , M a s t e r, 262

N e w b u ry St.MICHIGAN

Detroit :*Th e b e s Lo d g e . 6 16 H a n c o c k Av e . , W e s t . S . F .Kam bol . M as te r . 7372 K ipl ing .L a n s i n g :Le o n a r d o d a Vi n c i Ch a p t e r , 6 03 S. W a s h i n g t o n .W i l li am A. B urn II. M as te r , R .F.D . 1 .

MIN N E SOT A M inne apo l i s :Esse ne C hap ter . N or th ern Ligh t I- la l l, 938 22ndAve. , N. E. I ren e Lin dsav , M as te r . 525 4 th Ave . ,S. E.

VIISSOI KI Si. Louis:*

Th u t m o s e L o d g e . Geo . W a s h i n g t o n Ho t e l , 600 N . K in g s h ig h w a y B lv d . B la n c h e P a tt o n . M as te r.2231 Yale Ave.. M aplew ood 17.

N E W J E R S E Y N e w a r k :H . Sp enc Le w is C ha pte r , t l.3-445 B road St .Re b e c c a B a r r e t t . M a s t e r. 44 2 W a s h i n g t o n Av e .,Bel l ev i l l e .

N E W Y OR K Buffalo:R a m a C h a p t e r. B e n e v o l e n t - T r i n i ty L o d g e T e m p l e .34 Elam Plac e . B ern ard B. K ish , M as te r . 308 VOn t a r i o S t .Ne w Yo rk C’ity: *

N ew Y o rk C it y L o d g e . 250 W . 57 th S t. W a l te r G. Kl ingm -r , Ma s te r , 135-15 D enn is Ave ., Spr ing f ie ld Garde ns , L. I .Bo o k e r T . W a s h i n g t o n Ch a p t e r . 69 W 1 25 th St .C laren ce M. C al len de r , M aster , Apt 8, 125 E.97th St .R o c h e s t e r :R o c h e s t e r Ch a p t e r . Ho t e l Se n e c a . W i ll ia m H.R u b j o h n s . M a s t e r, 1499 H i l t o n - P a r m a C o r n e r sRd . , Sp e n c e r p o r t .

OHIOC i nc i nnat i :Ci n c i n n a t i Ch a p t e r . 2 0 4 Ha z e n B l d g . , 9 t h & MainSts . Li l l i e M. C orbe t t , M as te r , 40 H ighw ay,L u d l o w . K y .C l eve l and:Cl e v e l a n d Ch a p t e r . Ho t e l C l ev e l a n d . F r i t z W .

N ie m a n , M a s te r , 1256 C o m m o n w e a lt h Ave .. M ay f ie ld Height s .Columbus:H el ios C hap ter , 697 S. High St . W es ley M. C ar p e n te r . M a s te r . R .F .D . 1, H il li a rd s .D a y t o n :E l b e r t H u b b a r d C h a p t e r . R a u h H a l l, 56 E. 4 thS t . J o s e p h i n e Ch r i s t ia n , M a s t e r , 318 Le x i n g t o n

T o l e d o :M i c h a e l Fa r a d a y C h a p t e r , 1 16 V Er i e S t . I n aM. Dan ie l , M as te r , 5740 Lak es ide Ave .

Y o u n g s t o w n :Y o u n g s t o wn Ch a p t e r , 301 E . W o o d S t. J a m e sGal lo , M as te r , 2822 M ahon ing Ave.

O K L A H O M AOklahoma City :Am e n h o t e p C h a p t e r , Rm . 318, Y . W . C.A. B l d g .Ern es t A. I t tn er , M as te r , Box 3555 N. W . Sta .

Redwood St . .Sa v a g e , M d .

( D i r e c t o r y C o n t i n u e d o n N e x t P a g e )



OREGONPortland :*Po r t l and Rose L odge , 2712 S. H. Salmon. K ath leen D uthie . M aster , 2767 S. W. Ta 1hot ltd.

P E N N S Y L V A N I A Phi ladelphia:*Benjarnin Frankl in Lodge. 1308 W. Gi r ard Ave.M argare t King . M as ter , 168 W. N edro Ave., Olney.Pi t tsburgh :*F irs t Pe nn sy lva nia L odg e, (515 VV. Dia m on d St . , N . S. A n g elo S a lv a tt i, M as te r, 2035 C ir c le D ri ve ,( ' l a r k M an o r . A l i q u i p p a .

R H O D E I S L A N D Providence:

R o g e r W i l l i a m s C h a p t er . S h e ra to n - B il tm o r eHote l . L i l l i an M i ll er , Mas ter , 33 Ci r cui t Dr ive ,River s ide .

T E X A SH o u s t o n :H ou ston C hap ter , 1320 R usk Ave. VV. C, Putn ey ,Mas ter , 1404 N a s h u a S t .

WASHINGTONSeatt l e :*Michael M aier Lodge. W inton ia Hote l . 1431M inor St . R, S. Qu ini l l , Master , 8418 C al i forn iaA ve.T u e o m a :Takhoma Chapter , l .O .O. I* ' . Temple , 508 6th Ave.Ric hard C. Pa ren t . M as ter . Box 95. E . Olymp ia .

W ISCONSIN .Milwaukee:K a r n a k Chapter, Commerce Bldg.. 711 N. Ith St .F r ied a F. L uc tm an , M aster , 1954-A VV. K e e f e Ave,

L O D G E S an d C H A P T E R S throughout the Worldo r th e n am es an d a d d r e s s e s o f t h e i r r ep r e s en t a t i v e s , w i l l h eT h e a d d r e s s o f o t h e r G r a n d L o d g e s ,

g i v en u p o n r eq u es t .

A l ’ S T H A U AAdelaide, South Austral ia:Ad ela ide Ch apter , 12 Pi r i e S t . E . M ansbr idge .M as ter , 19 Stan ley St . , Low er Nor th .B r i s b a n e , Q u e e n s l a n d :B r i s b an e C h ap t e r . N ew C h u r ch H a l l, A n n StH i l d a M o n t e it h . M as te r , O x l ey R d . , S h e r w o o d ,S. W. 3.Melbourne, Victoria:H armo ny C hapter , 25 Ru ssel l S t . Lance E. El l t.M as ter , 18 La scel l es S t . , W. C obu rg N. 13.Syd ney , N. S. W.:

Sy dn ey Cha pter, 1.0 .0 .F. Thill. 100 Clarence St. B. W inter ford , M as ter , Box 889, G. P . O.BRAZIL

Rio <le Janeiro:R i o d e J a n e i r o C h a p t e r . P r a c a d a I n d e p e n d e n c i a10, 2° ond ar . Jos£ N unes Gouveia . M as ter , CaixaPos ta l 152, Copacabana.Suo Paulo:S ao P au l o C l u s t e r , R u a R i ach u e l o 2 75. 8° A n d a r .Salas 815-16. Ores t e N cs t i , M as ter , Caixa Po s t a l6803.

CANADAMontreal , Que.:M o u n t R o y a l C h ap t e r , V i c t o r i a H a l l , W es t m o u n t .P e t e r M ay d an , M as t e r, 26 L ev es q u e B l v d ..L’Abord a Plouf f e .Toronto, Ont.:T o r o n t o C h ap t e r . 39 D a v en p o r t R d . C y r i l B u cksey. Ma s ter . 12 H athe r ly Rd.Vancouver , B .C . :*V an co u v e r L o d g e , 8 78 H o r n b y S t . R o b e r t S p a l d ing, M as ter . 2828 Ki t ch en er St .Victor ia , B .C . :*V ictor i a Lodg e, 725 Co ur tney St . ( J er t rud e

Shewcl l . M as ter , 519 Van couve r St.Windsor, Ont.:W indso r Ch apter . 808 M ar ion Ave. George H.Brook . M aster , 2089 Ar.sryle Ct . , W alke rvi l le.Winnipeg, .Man.:C h ar l e s Dana D ean C h ap t e r . R o y a l T e m p l a r H a l l .360 Yo ung St . Ro nald Sc ar th , M as ter . 155 LyleSt . , S t . J ame s .

( IIII.ESantiago:S an t iag o C h ap t e r , S an D i eg o 221 ( S u b s t e r r an eo ) .A r i s t ides Munoz Olmos . M as ter . Clas i f lcador668-H.

Cl’BAC am ag u c . v :C am ag u ey C h ap t e r . I n d ep en d en c i a y R au l L am ar .Dr . B. Alvarez Lopez , M as ter , Rep ubl i ca 160.C i e n f u e g o s :O ienfueg os Ch apte r . .1 os# M. Er a Y ero. M aster .Apar tado 167.H a v a n a :Hav ana Cha pter , M asonic Tem ple , " . l ose de laLu z C aba l l ero ," San ta Em i l ia 116, a l t os Santos

Su&rez. Sr ta. E. M on talvan , M aster , ( 'al le 16 No.53, Apto. 1, Vedado.Santiago:H el i o p o li s C h ap t e r , “L o g i a F r a t e r n i d ad N o . 1. "O a l le D e s i d e ri o F a j a r d o ( E s q u i n a G r a l. P o r -tuond o) . J . M. Su bi r a t s . M as ter , H ern an C or t es 20 .

DENMARK AM) NORIiVAl C o p e n h a g e n : *T h e A M O R C G r a n d L o d g e o f D e n m a r k a n d N o rw ay . A rt h u r S u n d s tr u p . G r. M ast e r. V es te rVoldgude lo t .

DOMINICAN REPUBLIC T r u j i l l o :Tru j i l l o Ch apter . R . F . Mej i a S . , M as ter , Cal leG en e r a l L u p e r o n 4 2 .

EGY’PT Cairo:A m e n h o t e p G r a n d L o d g e .M as te r. Box 1(173.

Sal im C. Saad, Grand

ENGLANDT h e A M O R C G r a n d L o d g e o f Great Britain R ay m u n d A n d r ea , G r an d M as t e r , 3 4 B ay s w a t e rA v e ., W es t b u r y P a r k , B r i s t o l 6.I.ondon:F r an c i s B acon C h ap t e r , I n s t i t u t e o f J o u r n a l i s t s .2 & 4 T ud or St . Law rence Ew el s . Mas ter , 86Da tehet Rd. , C at ford , Lon don S . E . 6.Mu nchest er:J o h n D a l t o n C h ap t e r , S t . M i ch ae l s , S p a t h R d . ,D idsbu ry . C. E . D. M ull ins , M aster . 15 MossBank. Of f Crescent Rd. . Nr . Crumpsal l .

FRANCEMile . J ean ne Gu esdon, Sec . . 56 Rue Gam bet t a .Vi l lone uve-S aint -Geo rges (Seine & Oise) .

GERMAN!AMORC, Muenchen 15, Pos t f ach 76, Bavar i a .

HOI.I .ANDAmsterdam :*D e R o zek r u i s e r s O r d e , G r o o t - L o g e d e r N ed o r l an -den, J . Coops . Gr . Mas ter . H un zes t r aa t 141.

IN DON ESI ABandung, Java:*Mrs. M. C. Zeydo 1, Gr . M as ter -Gen era l , Dja l anS u l an d j an a . n r I .

ITALY Itonie:I t a l i an G r an d L o d g e of A M O R C . ( D i r ec t i n q u i r i e s r eg a r d i n g t h e ac t i v i t i e s o f t h i s L o d g eto A. M. O. R. C. . Ro s i cruci an Pa rk . San Jose ,C a l i f o r n i a . )

MEXICOMexic o, D. F. :*Que tzal coat 1 Lo dge , ( ' a l l e de C olomb ia 24. R afaelVer t i z Rojo . M as ter.Monterrey, N. I.:

M o n t e rr e y Chapter. Calle Doblado 622 Norte.Ed ua rdo Gonz ales . M as ter. H idalgo 2625 Pte .

NETHERLANDS WEST INDIES Am lia :A rub a Cha pter , The Fo res t e r s Cour t No. 10028.H. Spong, M as ter , 17 Mgr . N elw inds t r ee t . San N ic ola s.Curacao:C u r acao C h ap t e r . K l i p s t r aa t 27. S t ep h en V i a lv al a Roche. M as ter . ■'< M or r i s E. Cur i e i & Sons .

NEW ZEA I.AN D Auckland:Auckland Chapter , Vic tor i a Arcade, Rm. 317.Joh n O r r i s s Ande r son, M as ter , 99 Col l ege Hi ll .P o n s o n b v .

PANAMA Panama:P a n a m a C h a p t e r , L o g i a M a s o n i c a d e P a n a m a .O ctav io A. Arosem en.a, M aster, Ca lle 10-A No H.

I-I KRTII RICO P once :P o n ce C h ap t e r . 19 R o s ich S t. E d u a r d o T u y a ,M as ter . 26 I s abel S t .San Juan:San Juan Chapter , 1655 Progreso St . . S top 21.San turce . A rma ndo E s t r e l l a , M as ter . 1356 E s t r e l l aS t . . S an t u r ce .

>\\ EDEN Malmo :*G r an d L o d g e " R o s e n k o r s e t . ' ’ A l b in R o i m er , G r .M as ter , Box 30. Skalderv iken. Sw eden.

VENEZUELA Barquisinieto:B arqu l s imeto C hap ter . Car r e r a 21. No. 327. A partado P os t a l No. 6-1. Dr . Ep i f anio P erez Perez , M as tr r. A part ado d e Correas 211.Caracas :*Alden Lodg e, Cal le Nor t e I I . No. 6 . Sra Y olandaDiaz . M as ter , Apa r t ado 988.

are performed.)* ( Initiation*

Latin-American DivisionArma ndo F ont I)p I.a Jara , F. H, C., Deputy ( • fund Master

D i r ec t i n au i r i e s r eg a r d i n g t h i s d i v i si o n t o t h e L a t i n - A m er i can D i v i si o n , R o s i c r u c i an P a r k . S an J o s e .C alifo rnia , IT. S. A.

p r i n t e d i n u . s . a . t h e r o s i c r u c i a n h h e s s . l t d .



T S THERE a strange familiarity

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